5453|5299|2009-01-01 13:27:16|J. Lobdell|Re: Signatures on Big Book: Howard M. Wilson|
Howard M. Wilson was Bill's cousin.

- - - -

> Hi Jared:
>
> I saw that Virginia added a note beside
> signature number 66, Howard M. Wilson.
> Her note said: "(Bill's brother)"
> How did she come to believe that Bill had
> a brother? As we know, he only had a sister,
> Dorothy. His uncle was Clarence, who is
> buried beside Bill in East Dorset.
>
> Les
> Colorado Springs, CO
| 5454|5454|2009-01-01 13:32:31|Matt Dingle|Re: Signatures on Big Book: Howard M. Wilson & John Carney|
HOWARD WILSON:

Howard Wilson was Bill Wilson's cousin who
lived at Stepping Stones for a while. Bill
spent time helping him sober up. (I think
Bill's effort eventually came to naught.)

JOHN CARNEY (JACK CARNEY) -- Art Carney's brother

Also, I noticed John Carney's name on the
opposite page from Howard. John (or Jack)
Carney was Art Carney's brother and wrote
the "Take me out to Bellevue" song featured
in the 1993 version of Gresham's Law and
Alcoholics Anonymous:

I�ve been staying away from the meetings,
I�ve been staying away from the crowd.
A pint and three nembies, then call the hack,
Here's one wack that is flat on his back.
Take me out to Bellevue,
so I can remember my name,
I must be nuts to think I could cheat
on the AA game.

For whatever it is worth.

Thanks

Matt D.
| 5455|5443|2009-01-01 13:35:35|Sally Brown|Re: Dr. Tiebout Question|
Hi, Mike and everybody -

Marty may have been Tiebout's first alcoholic
patient at Blythewood, but we don't know that.
He was already interested in alcoholism when
he met Marty at Bellevue, so probably had had
other such patients.

Marty certainly was not Blythewood's first
alcoholic patient. Grennie Curtis, Nona Wyman,
and a couple of other alcoholic women were
already Blythewood patients when Marty arrived.

(See Chs 12-13 and p 131 of A Biography of
Mrs Marty Mann for info about Grennie).

Happy New Year! Sally


Rev Sally Brown
Board Certified Chaplain
United Church of Christ

Coauthor with David R Brown:
A Biography of Mrs. Marty Mann:
The First Lady of Alcoholics Anonymous
http://www.sallyanddavidbrown.com

1470 Sand Hill Rd, 309
Palo Alto, California 94304
Phone/Fax: 650-325-5258
Email: rev.sally@att.net
(rev.sally at att.net)
| 5456|5456|2009-01-01 13:42:56|DudleyDobinson@aol.com|Just For Today made to stop emails by AA World Services|
From Dudley Dobinson, a recovered member of
AA in Ireland:

http://www.aahistory.com/ has a notice that
their Just For Today emails have had to be
stopped. As they announce it on their webpage:

http://www.aahistory.com/jft.html

Dear "Just For Today!" members,

As of December 31, 2008 we find ourselves at
the end of an unplanned transition. Our last
email has been sent, dear readers, until we
can find some suitable material to pass on to
you that can be emailed around the globe
without restrictions.

It's been sheer joy being of service to you
for these last 4,850 days. (One at a time.)

- - - -

An explanation is given in an email they have
sent around to various people:

"AA World Services has asked us to cease and
desist sending AA materials outside the US,
in violation of international copyright
agreements. It�s virtually impossible to
police who is in the US and who isn�t, so
we�re ceasing publication rather than risk
legal action by AAWS."

"Our last posting comes from the first edition
of the book, Alcoholics Anonymous, printed in
1939 by Works Publishing Company, pages 178-179
(currently page 164 in the 4th edition of the
same title)."

"Our book is meant to be suggestive only. We
realize we know only a little. God will
constantly disclose more to you and to us.
Ask Him in your morning meditation what you
can do each day for the man who is still sick.
The answers will come, if your own house is in
order. But obviously you cannot transmit
something you haven't got. See to it that your
relationship with Him is right, and great
events will come to pass for you and countless
others. This is the Great Fact for us."

"Abandon yourself to God as you understand
God. Admit your faults to Him and to your
fellows. Clear away the wreckage of your past.
Give freely of what you find and join us. We
shall be with you in the Fellowship of the
Spirit, and you will surely meet some of us
as you trudge the Road of Happy Destiny."

"May God bless you and keep you - until then."

Sincerely,

Bob M., Scott B., Terry H., Carl J., Bob B.,
Jenny M., Doug B., Barbara P., Ken P., Roger B.,
Bill B., Seth P., Luke J., and the late Herb K.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

FROM THE MODERATOR:

We have posted this because the long series of
attempts by AA World Services in New York City
to keep alcoholics in many other parts of the
world from reading material from the first
edition of the Big Book (even though it is no
longer under copyright in the U.S.) unless it
has been printed by AAWS or reproduced under
direct license from them, is a part of AA
history.

You can go back through our past messages
and read full historical accounts of all of
the earlier disputes over this and similar
issues involving AAWS.

But please remember one of the cardinal
guidelines set up by our group's founder,
Nancy Olson: "This is not an AA chat group,"
by which she meant that we had to stick with
questions about the historical facts, and
could not get involved in disputes over
matters of opinion and interpretation.

So no matter how strongly you feel on either
side of this issue -- whether you regard
the people at AAWS as the Children of
Darkness or the Children of Light -- please
do not send messages to the AAHistoryLovers
simply swearing at AAWS or defending them as
the true angels of righteousness and probity.

On the other hand, if there are major factual
errors in what the messages from Just For Today
and its supporters have reported, or other
historical facts that have been omitted from
the story, those are fair game for the
aa-HISTORY-lovers.

I know that lots of people feel VERY strongly
on this issue, but please, to preserve the
basic character of the AAHistoryLovers as
a venue to check on the basic historical
facts of AA history in a reasonably calm
and objective format, send these comments to
some other better suited AA web group.

Glenn C. (South Bend, Indiana)
| 5457|5448|2009-01-01 13:59:49|Russ Stewart|Re: Henry Ford remark on page 124 of the Big Book|
The quote from THE FAMILY AFTERWARD, pg. 124:

"Henry Ford once made a wise remark to the
effect that experience is the thing of supreme
value is life. That is true only if one is
willing to turn the past to good account. We
grow by our willingness to face and rectify
errors and convert them into assets. The
alcoholic's past thus becomes the principal
asset of the family and frequently it is
almost the only one!"

I believe the quote the Big Book authors were
referring to was:

"Life is a series of experiences, each one of
which makes us bigger, even though sometimes
it is hard to realize this. For the world was
built to develop character, and we must learn
that the setbacks and grieves which we endure
help us in our marching onward."

But I do not know when he said it or who he
was saying it to.

However, I did find this on Wikipedia:

In 1923, Ford's pastor, and head of the Ford
Sociology Department, the Episcopal minister
Samuel S. Marquis, claimed that Ford believed,
or "once believed" in reincarnation. Though
it is unclear whether or how long Ford kept
such a belief, the San Francisco Examiner from
August 26, 1928, published a quote which
described Ford's beliefs:

- - - -

I adopted the theory of Reincarnation when I
was twenty six. Religion offered nothing to
the point. Even work could not give me
complete satisfaction. Work is futile if we
cannot utilise the experience we collect in
one life in the next. When I discovered
Reincarnation it was as if I had found a
universal plan I realised that there was a
chance to work out my ideas. Time was no
longer limited. I was no longer a slave to
the hands of the clock. Genius is experience.
Some seem to think that it is a gift or talent,
but it is the fruit of long experience in many
lives. Some are older souls than others, and
so they know more. The discovery of Reincarnation
put my mind at ease. If you preserve a record
of this conversation, write it so that it puts
men's minds at ease. I would like to communicate
to others the calmness that the long view of
life gives to us.

- - - -

My new question now is, did Bill W. believe in
reincarnation??

______________________________

From the moderator:

For more on Rev. Marquis and the so-called
"Ford Sociology Department," see:

http://findarticles.com/p/articles/mi_m1132/is_n10_v39/ai_6323610/pg_4

The Ford Motor Company's experiment in what is sometimes referred to as "welfare capitalism" was gradually undermined by increasing competition from other Detroit manufacturers, by growing labor unrest, and by an economy that after the First World War showed signs of becoming more and more unstable. During the First World War, the Ford Sociological Department became the base of operations within the Ford Motor Company for the national spy network associated with the American Protective League (APL). This was a patriotic "citizen's group" which had as its object the discovery of IWW and socialist opponents of the war effort, and the enforcement of the Espionage and Sedition Acts of the federal government. Ford Sociological Department investigators working for the APL examined the files on the home lives of Ford workers for evidence of disloyalty, and used these as a basis for coercing or firing "wrong elements."

In the depression of 1920-21 that came after the war the Ford Motor Co. was especially hard hit. Total sales of vehicles dropped from 998,029 in 1919 to 530,780 in 1920. In the drastic reorganization that followed, which included massive layoffs and an enormous speed-up on the production line, the strategy of the Ford Motor Co. turned from one of "welfare capitalism" to more ruthless forms of exploitation. Explaining the general atmosphere at this time, one Ford executive stated, "We were driving them, of course. We were driving them in those days. . . . Ford was one of the worst shops for driving the men." As part of this reorganization, the Sociological Department was disbanded in 1921. Yet, its more repressive function, associated with what Leo Huberman was to call "the labor spy racket," was retained and given a new home in the notorious Service Department, which became the headquarters for Ford's struggles against unions throughout the 1920s and 1930s.
| 5458|5450|2009-01-01 15:48:50|Tom Hickcox|Re: Bill Wilson against the use of vulgar lanquage|
Message #430 of this group submitted by its
founder, Nancy Olson, July 20, 2002

http://health.groups.yahoo.com/group/AAHistoryLovers/message/430

gives Bill Wilson's Guidelines for stories in
the 2d edition of the Big Book:

"Since the audience for the book [Big Book]
is likely to be newcomers, anything from the
point of view of content or style that might
offend or alienate those who are not familiar
with the program should be carefully elim-
inated . . . Profanity, even when mild,
rarely contributes as much as it detracts.
It should be avoided."

Tommy H in Baton Rouge

- - - -

Message 5450 from <hjfree@fuse.net>
(hjfree at fuse.net) asked:

>I have seen a letter or comment attributed
>to Bill Wilson regarding abusive and vulgar
>lanquage not being appropriate at meetings.
>
>Clues where to look?
| 5459|5450|2009-01-01 15:51:47|John Lee|Re: Bill Wilson against the use of vulgar lanquage|
The comment on bad language is found in a
standard form letter sent to Groups by GSO
since the 1950s or 1960s. I think the letter
is still being used. It basically says that
"Groups that encourage the practice of the
12 Steps find that their members grow in all
areas. That is our experience. Thank you very
much."
 
Groups have been trying for decades to get
New York GSO to act as a super-referee for
Group disputes. GSO won't be lured into that
duty, mindful that the Groups are autonomous.

The latest form of the form letter doesn't
mention Bill W., but the original might have
been signed by Bill. Some of the Intergroups
with extensive archives would have the original
version of the letter, and its inception date.

john lee
pittsburgh
| 5460|5449|2009-01-01 16:07:52|James Flynn|Re: Skeletons in the closet|
Interesting wording, could it be that the 
"few skeletons" phrase was deliberately chosen
because in some instances we are advised to
make an indirect rather than direct amends? 

That is what I took from it.
 
Sincerely, Jim F. 

- - - -

Step 9. "Made direct amends to such people
wherever possible, EXCEPT WHEN TO DO SO WOULD
INJURE THEM OR OTHERS."

- - - -

On Mon, 12/29/08, stuboymooreman81
<stuboymooreman81@yahoo.com> wrote:

I was curious as to why on p. 125 in the Big Book,
in the chapter on "The Family Afterward," it
says we keep FEW skeletons as opposed to NO
skeletons in the closet.
| 5461|5461|2009-01-01 16:14:54|Bob Schultz|Re: Signatures on Big Book: Howard M. Wilson and John Carney|
John (Jack) Carney was a dentist and I saw
him at an IDAA gathering in Morristown, New
Jersey back in the 70's ....Very entertaining
fellow.

bob (bsdds)

(for whatever that is worth category also)
| 5462|4312|2009-01-01 16:17:50|aalogsdon@aol.com|Re: Photographs of Richard Peabody or Courtenay Baylor?|
The AMERICAN magazine for September 1931 has
on page 22, a picture of Richard Peabody that
will reproduce into a nice larger picture.

I have a copy of this magazine, will copy
if you need.

Email me at:

<aalogsdon@aol.com> (aalogsdon at aol.com)
| 5463|5426|2009-01-01 16:47:19|James Flynn|Re: A group may request that only home group members vote|
Tradition Three: Long Form

�Our membership ought to in-
clude all who suffer from alco-
holism. Hence we may refuse
none who wish to recover. Nor
ought A.A. membership ever
depend upon money or confor-
mity. Any two or three alcohol-
ics gathered together for sobri-
ety may call themselves an A.A.
group, provided that, as a
group, they have no other af-
filiation.�

The Third Tradition is a sweeping state-
ment indeed; it takes in a lot of terri-
tory. Some people might think it too
idealistic to be practical. It tells every
alcoholic in the world that he may be-
come, and remain, a member of Alco-
holics Anonymous so long as he says
so.

In short, Alcoholics Anonymous has
no membership rule . . . .

If he is anything, the sick alcoholic is
a rebellious nonconformist . . . . If we
raise obstacles, he might stay away and
perish. He might be denied his price-
less opportunity.

So when he asks, �Are there any con-
ditions?� we joyfully reply, �No, not a
one.�

. . . . Our membership Tradition does
contain, however, one vitally important
qualification. That qualification re-
lates to the use of our name, Alcohol-
ics Anonymous. We believe that any
two or three alcoholics gathered to-
gether for sobriety may call them-
selves an AA group provided that, as a
group, they have no other affiliation.

Here our purpose is clear and un-
equivocal. For obvious reasons we
wish the name Alcoholics Anonymous
to be used only in connection with
straight AA activities. One can think
of no AA member who would like, for
example, to be designated by reli-
gious denominations. We cannot
lend the AA name, even indirectly, to
other activities, however worthy. If we
do so we shall become hopelessly
compromised and divided.

Reprinted from The Language of the Heart
� 1988 The AA Grapevine, Inc.

Bill W. on the Third Tradition
February, 1948

- - - -

From Glenn C. (South Bend, Indiana):

On the other side, see Message 5426, which
appeared two weeks ago, and qualifies
Tradition Three by distinguishing between
(a) calling myself an AA member and (b) being
given voting rights in a particular AA group's
business meeting.

(a) I can choose any AA group I want as my
"home group" according to Tradition Three, but
(b) I can have only one such home group at a
time.

http://health.groups.yahoo.com/group/AAHistoryLovers/message/5426

refers to the conference pamphlet on "The A.A.
Group," which can be read online at:

http://www.aa.org/en_pdfs/p-16_theaagroup.pdf

The conference pamphlet on "The A.A. Group"
says that each AA member gets one and only
one vote, which is ideally done within that
member's home group, and that a "group may
request that only home group members
participate or vote" in their business
meetings.

pages 13-14

The A.A. Home Group

Traditionally, most A.A. members through the years
have found it important to belong to one group which
they call their "Home Group." This is the group where
they accept service responsibilities and try to sustain
friendships. And although all A.A. members are
usually welcome at all groups and feel at home at any
of these meetings, the concept of the "Home Group"
has still remained the strongest bond between the A.A.
member and the Fellowship.

With membership comes the right to vote upon
issues that might affect the group and might also
affect A.A. as a whole�a process that forms the very
cornerstone of A.A.�s service structure. As with all
group-conscience matters, each A.A. member has one
vote; and this, ideally, is voiced through the
home group.

Over the years, the very essence of A.A. strength
has remained with our home group, which, for many
members, becomes our extended family. Once isolated
by our drinking, we find in the home group a solid,
continuing support system, friends and, very often, a
sponsor. We also learn firsthand, through the group�s
workings, how to place "principles before
personalities" in the interest of carrying the A.A.
message.

Talking about her own group, a member says:
"Part of my commitment is to show up at my homegroup
meetings, greet newcomers at the door, and be
available to them�not only for them but for me. My
fellow group members are the people who know me,
listen to me, and steer me straight when I am off in left
field. They give me their experience, strength and A.A.
love, enabling me to �pass it on� to the alcoholic who
still suffers."

page 28

A.A. Business Meetings

In most groups, the chairperson or another officer
calls the business meeting, which ordinarily is held on
a monthly or quarterly basis.

While some groups may occasionally permit
nonmembers to attend, the group may request that
only home group members participate or vote.
| 5464|5410|2009-01-03 10:51:47|Russ Stewart|Re: prayer request for Ray G.|
Has anyone heard how The Ardmore Archivist
is doing?

I have been blessed to have spent time with
Ray as my own personal tour guide on more
than 2 occasions in Akron. He also came with
me to Chagrin Falls, Ohio where my father is
buried and stood by me and supported me as I
made a very tearful graveside amends.

May God bless him and my prayers are with him
and his wife Ginny. Two of the greatest AA
blessings I have ever met...

One of my more favorite moments with Ray were
at Dr. Bob's grave. As he lowered himself to
his knees next to the headstone, with tears
streaming down his cheeks, Ray said, "I know
were not supposed to have heroes in AA, but
Dr. Bob was mine. He was a true man of Christ."

_____

Mitchell K.

Sent: Tuesday, December 16, 2008 10:42 PM

To: AA History Lovers; Mel Barger; Glenn
Chesnut; Matt Dingle; Ernest Kurtz; Bill Lash;
Jared Lobdell; Shakey Mike G.; Al Welch

Just got an e-mail message that Ray G. is
going in for surgery tomorrow (Wednesday) in
Florida. Please keep Ray in your thoughts
and prayers for a speedy recovery if that be
God's will.

Mitchell
| 5465|5465|2009-01-03 11:00:46|jax760|Douglas D. previously unkown pioneer of AA?|
Douglas D.

(1895 – 1969)

Douglas joined the growing band of recovering
drunks at the beginning of 1937. The survey of
the New Jersey Group of A.A. taken on January 1,
1940 lists Douglas as having been a member for
three years. The survey also indicates that
he has had several slips but is making some
progress.

It is likely that Douglas would have been
included when Bill and Dr. Bob counted up the
first forty sober in the fall of 1937.

Interestingly enough we can trace Douglas's
early path and find several instances where it
might have crossed with Bill Wilson's. Douglas,
like Bill attended the officer's training camp
in Plattsburg, New York in 1917. Like Bill
he was an officer (Captain) in an artillery
unit in WWI. Douglas was assigned to the 305th
Field Artillery and was wounded in France.

During the time that Douglas was in A.A. he
was living in Plainfield, New Jersey and is
listed as an active member of the New Jersey
Group. Douglas would have been a part of the
original group that was attending Oxford Group
meetings and the weekly gatherings on Clinton
Street that included Hank Parkhurst, John
(Fitzhugh) Mayo, Myron Williams, William
Ruddell, Florence Rankin and Paul Kellogg.

Douglas D. is signature # 32 in the 1st Big
Book ever sold, signed by all the early
pioneers, and now housed in the archives at
the General Service Office in New York.

Not much more is known about Douglas at the
present. He apparently had a successful career
as a securities analyst (another common point
with Bill). Douglas' career was with Merrill
Lynch. His success here may or may not be
indicitive of long-term sobriety.

Douglas died November 14, 1969 and the
following obituary appeared in the New York
Times on November 15, 1969.
______________________________

Princeton, N.J., Nov. 14 –

Douglas D...., a retired securities analyst f
or Merrill Lynch, Pierce, Fenner & Smith, died
in Princeton Hospital today of a heart attack.
He was 74 years old and lived at 62 Battle Road
here.

Mr. D.... was graduated from Princeton Uni-
versity in 1917 and served as a captain of
artillery in World War I. He joined Merrill
Lynch in 1941 and retired in 1960;

He leaves his wife, the former Eleanor M.;
a son, Douglas Jr., a stepson, Allan F., and
Mrs. Blaikie W., and seven grandchildren.
______________________________


John B.
The Big Book Study Group
of South Orange, New Jersey
| 5466|5456|2009-01-03 11:20:39|Gary Becktell|Re: Just For Today made to stop emails by AA World Services|
The original mail from JFT on this issue went
out on November 30, 2008. It is copied in its
entirety below. Their attempts to satisfy the
AAWS requirements were not enough so they sent
out their final mail (posted on AAHL by Dudley
D) on 12/30/08.
-- G

- - - -

Sunday November 30, 2008
Subject: Changes to JFT! email service.

The "Just For Today!" daily email service has
been available five days each week since
September 1995. To date, volunteers have sent
out over 31 million emails to subscribers like
you located all over the world.

Unexpectedly, we were given notice on Wednesday
by AA World Services, Inc. that we must stop
using AAWS-copyrighted material, effective
today. Therefore, we will change the format of
the daily emails in the following ways:

Three days a week you'll receive excerpts
from the first 164 pages of the first edition
big book now in the public domain.

Two days a week you will receive an item of AA
related history or trivia that we think you
will find interesting.

Although we would prefer not to lose the oppor-
tunity to be of maximum service to any of our
current subscribers, if you find that this new
format is not useful in your program of recov-
ery, you can opt out following the instructions
at the bottom of this email or any of the daily
messages.

If you agree that this new trial format sounds
interesting and potentially helpful, you need
do nothing but sit back and enjoy the service
that has been provided, uninterrupted, for the
last 691 weeks.

Thank you for letting us be of service to you
... and, as always, JFT! remains absolutely
100% free of charge and without advertising.

Yours in Fellowship,

"Just for Today" volunteers Bob B, Bob M,
Carl J, Jenny MM, Scott B, Terry H, and
Doug B.

***********************************************
The AAHISTORY.COM webpage is at:
http://www.aahistory.com/
http://www.aahistory.com/jft.html
c/o Doug B. (Riverside, California)
***********************************************

Original Message from: DudleyDobinson@aol.com
To: undisclosed-recipients:
Sent: Wednesday, December 31, 2008 4:14 PM
Subject: Just For Today made to stop emails
by AA World Services


From Dudley Dobinson, a recovered member of
AA in Ireland:

http://www.aahistory.com/ has a notice that
their Just For Today emails have had to be
stopped. As they announce it on their webpage:

http://www.aahistory.com/jft.html

Dear "Just For Today!" members,

As of December 31, 2008 we find ourselves at
the end of an unplanned transition. Our last
email has been sent, dear readers, until we
can find some suitable material to pass on to
you that can be emailed around the globe
without restrictions.

It's been sheer joy being of service to you
for these last 4,850 days. (One at a time.)

- - - -

An explanation is given in an email they have
sent around to various people:

"AA World Services has asked us to cease and
desist sending AA materials outside the US,
in violation of international copyright
agreements. It?s virtually impossible to
police who is in the US and who isn?t, so
we?re ceasing publication rather than risk
legal action by AAWS."

"Our last posting comes from the first edition
of the book, Alcoholics Anonymous, printed in
1939 by Works Publishing Company, pages 178-179
(currently page 164 in the 4th edition of the
same title)."

"Our book is meant to be suggestive only. We
realize we know only a little. God will
constantly disclose more to you and to us.
Ask Him in your morning meditation what you
can do each day for the man who is still sick.
The answers will come, if your own house is in
order. But obviously you cannot transmit
something you haven't got. See to it that your
relationship with Him is right, and great
events will come to pass for you and countless
others. This is the Great Fact for us."

"Abandon yourself to God as you understand
God. Admit your faults to Him and to your
fellows. Clear away the wreckage of your past.
Give freely of what you find and join us. We
shall be with you in the Fellowship of the
Spirit, and you will surely meet some of us
as you trudge the Road of Happy Destiny."

"May God bless you and keep you - until then."

Sincerely,

Bob M., Scott B., Terry H., Carl J., Bob B.,
Jenny M., Doug B., Barbara P., Ken P., Roger B.,
Bill B., Seth P., Luke J., and the late Herb K.
| 5467|5467|2009-01-03 11:24:48|stevec012000|Interviewing oldtimers|
Greetings all,

Any suggested formats or methods for inter-
viewing oldtimers in your area? Just want to
see if anyone has expanded upon what is
already circulated by AAWS.

New Archivist
| 5468|5468|2009-01-05 12:18:59|Glenn Chesnut|Hank P bio|
From "John Barton" <jax760@yahoo.com>
(jax760 at yahoo.com)

Henry G. Parkhurst
"The Unbeliever"
(1895 � 1954)

Henry Giffen Parkhurst was born March 13, 1895
in Marion, Iowa. He is considered to be A.A.
#2 in the New York contingent of Alcoholics
Anonymous and was Bill's first "sponsee." Henry
(Hank) was from Teaneck, New Jersey and could
be considered to be the fifth* member of A.A.

New Jersey A.A can trace its roots to Hank.

Hank had once been the Assistant General Sales
Manager for Standard Oil of New Jersey and had
been fired for his drinking. Bill found him
in September of 1935 in Towns Hospital and
offered him the solution that had worked for
him, Doctor Bob and Bill Dotson. Hank, who had
been treated numerous times previously at
Towns and was an avowed atheist, reluctantly
accepted the "spiritual" solution. His story,
"The Unbeliever" was published in the 1st
edition of the Big Book, Alcoholics Anonymous.

Hank is first mentioned in "The Doctor's
Opinion" on page xxix of the Big Book. Dr.
Silkworth describes his case in detail:

"He has lost everything worthwhile in life and
was only living, one might say, to drink. He
frankly admitted and believed that for him
there was no hope. Following the elimination
of alcohol, there was found to be no permanent
brain injury. He accepted the plan outlined in
this book. One year later he called to see me,
and I experienced a very strange sensation. I
knew the man by name, and partly recognized
his features, but there all resemblance ended.
From a trembling, despairing, nervous wreck,
had emerged a man brimming over with self-
reliance and contentment. I talked with him
for some time, but was notable to bring myself
to feel that I had known him before. To me he
was a stranger, and so he left me. A long time
has passed with no return to alcohol."

Hank is again mentioned in the chapter "A
Vision for You" on page 163 as the ". . .
A.A. member living in a large community." This
refers to Hank's home on N. Fullerton Street
in Upper Montclair where he was living in 1939
when the big book was first published.

Hank has been described as a red haired, tall,
broad-shouldered former athlete with a
salesman's drive and enthusiasm. Hank was a
hard-driving promoter who was once described
as "having an idea a minute." He and his wife
Kathleen had two sons, Henry and Robert (Hank
Jr., and Bob.)

Hank and his wife Kathleen began attending the
meetings on Tuesday nights that Bill and Lois
held at their Brooklyn home at 182 Clinton
Street. These meetings which began in the fall
of 1935 would continue until April of 1939.
Hank also attended Oxford Group meetings with
Bill and another New York recruit named John
Fitzhugh Mayo.

One A.A. story has Hank in early recovery one
night with Bill and Fitz driving down Park
Avenue in Hank's convertible. Hank suddenly
stood straight up, grasping the steering wheel
in both hands, with the wind beating against
him, yelling, "God! God almighty, booze was
never this good."

Hank had an office at 9-11 Hill Street in
Newark, which later moved to 17 William
Street. The office was "the headquarters for
a rapidly failing business," according to
Bill.� The business was Honor Dealers, which
Hank had conceived, according to one source,
as a way of getting back at Standard Oil; the
company that had fired him for his drinking.
His business plan was to provide selected
gasoline stations with the opportunity to buy
gasoline, oil, and automobile parts on a
cooperative basis. Bill Wilson was hired to
be a salesman for the company and was later
joined by Jimmy Burwell; another pioneer of A.A.

Ruth Hock was hired as the secretary of Honor
Dealers and would later become the A.A.
Foundation's first national secretary.� Ruth
remembered very little gasoline business being
conducted there. A lot of people dropped in to
discuss their drinking problems, and on more
than one occasion she observed Bill and Hank
kneeling in prayer by the side of Hank's desk
with one of these visitors, an Oxford Group
custom when seeking God's guidance. It was
here in the offices of Honor Dealers that the
book Alcoholics Anonymous was to be written.

In 1937, on February 13th the "Alcoholic
Squadron" of the New York Oxford Group held
a meeting in New Jersey at Hank Parkhurst's
Teaneck home on Wyndham Road. It was the first
time the group of drunks met in New Jersey to
conduct an "alcoholic style" Oxford Group
meeting. The purpose of this meeting was to
introduce William Ruddell (A Business Man's
Recovery) of Hackettstown to the fledgling
fellowship.

March of 1938 marked the beginning of the
writing of the Big Book at Hank's office. The
project needed funding so Hank wrote up a
prospectus for "The 100 Men Corporation." They
offered 600 shares for sale at $25 par value.
Hank went down to a stationary store, bought
blank stock certificates, typed in his full
name, followed by the title "President." The
name of the publishing company was "Works
Publishing Co.," but the corporation was not
registered until several years later. Hank and
Bill were each to keep 200 shares for their
work on the book, the balance of the 200 shares
would be sold for $25 per share. This would
raise the $5,000 needed to publish the book.

Although Bill was the primary author of the
book, Hank is credited with "writing" Chapter
10, To Employers. Without Hank and his hard
driving, raising money, promoting and keeping
Bill on task, the book may never have been
written.

On April 26, 1939 Bill and Lois were evicted
from their home at 182 Clinton Street in
Brooklyn. They moved in with Hank and Kathleen
Parkhurst who were now living in Upper
Montclair, New Jersey.

On May 14, 1939, a Sunday afternoon, the very
first meeting of what was to become the New
Jersey Group of Alcoholics Anonymous took place
in the home of Hank and Kathleen in Montclair.

Meetings that had been formerly held in
Brooklyn were held in New Jersey for the
next 5 or 6 weeks. The meetings began at
4:00 PM and went most of the night. They
rotated speakers for the first portion
according to Jim Burwell who was also living
at Hank and Kathleen's home as well at that
time.

In the early summer of 1939 there was a falling
out between Bill and Hank. Hank wanted to leave
his wife and marry Ruth Hock, the secretary
from Honor Dealers. She refused his proposal
and Hank felt that Bill had interfered. In
late June Hank and Kathleen would split up.
Hank moved to East Orange, Bill and Lois left
to stay at the Bungalow owned by Horace
Chrystal (a New York member) in Green Pond,
New Jersey.

In early September, Hank Parkhurst had returned
to drinking. Bill's first sponsee, the great
promoter of the Big Book and the founder of
A.A. in New Jersey would never again enjoy
long term sobriety. Hank would nurse resentment
against Bill for the rest of his life and cause
great division within the A.A. ranks in the
months to come.

In March of 1940 Bill and Ruth moved the
office of the Alcoholic Foundation to Vesey
Street in Manhattan. Not long after, Hank
showed up dirty, drunk and in a bad way. He
complained that the furniture in the office
was still his and Bill offered him $200 for
the furniture provided he signed over his 200
shares of Works Publishing Co. to the
Alcoholic Foundation. Hank in desperation
complied.

Hank had periods of sobriety over the next 14
years despite periodic episodes of drinking.
At one point he married the sister of Clarence
Snyder's wife Dorothy and had Clarence working
for him as a salesman for a company called
Henry Giffen, Fine Porcelains.

Hank's third marriage was to a Houston oil
heiress. She reportedly was the love of his
life. She died leaving Hank an inheritance
which he later used to remarry Kathleen and
purchase a chicken farm in Pennington, New
Jersey.

The chicken coup caught fire and was destroyed
in January 1954. The story was reported in the
Pennington Post, which also carried Hank's
obituary on the very same day.

Hank died January 18, 1954, at Mercer Hospital
in Pennington, New Jersey. Lois Wilson said
his death was due to drinking. Others claimed
it was pills. Some thought it was both. His
obituary says only that he died after a lengthy
illness.

Despite Hank's difficulties, A.A. owes Henry G.
Parkhurst its thanks and gratitude. Without
Hank, the Big Book and A.A.'s early history
might be remarkably different from what we
have today. A.A. in New Jersey and its history
are the direct result of Hank Parkhurst's
involvement in A.A. during its "flying blind"
period.

John B.
The Big Book Study Group of
South Orange, New Jersey

- - - -

*Hank being the "fifth" member, in Hank's 1st
edition story he says: "Told him it sounded
like self hypnotism to me and he said what of
it . . .� didn't care if it was yogi-ism,
self-hypnotism, or anything else . . . four
of them were well."

["Four of them well" likely refers to
Bill, Dr. Bob, Eddie Reilly, and Bill
Dotson. Eddie did not remain sober or stay
a member for long, but he did achieve
sobriety in 1949.]

- - - -

The following sources are gratefully
acknowledged:

Biographies separately published by both
Mike O and Nancy O

A History of The Big Book - Alcoholics
Anonymous, Written by Donald B.

Postings of AA History Lovers, yahoo.com

A Narrative Timeline of AA History 2007
� Arthur S.

Alcoholics Anonymous Comes of Age � AAWS

Alcoholics Anonymous 1st ed.

Alcoholics Anonymous 3rd ed.

Pass it On � AAWS

Not God - Kurtz
| 5469|5410|2009-01-08 11:10:39|Fred|Re: prayer request for Ray G.|
Russ and Concerned friends,

After notification by Mitchell K. in his
post about Ray, my wife spoke to Ginny that
day (12/16/08). Ray was to have some growths
removed that had returned from his previous
medical condition. Ginny thanked us for calling
and said Ray was doing great and would be
back in OHIO for The Lake Milton Emotional
Sobriety weekend held in early February.

The prayer chain that was continued for
Ray and Ginny helped see them BOTH through,
and the Grace of God blesses them and all
they touch everyday.

Gratefully Yours,
Fred from Ohio

- - - -

From: "Maria Hoffman" <jhoffma6@tampabay.rr.com>
(jhoffma6 at tampabay.rr.com)

Yes, Ray is doing great. The surgery was
successful and the recovery is going well.

Now, if we could just get him to take it easy
for a while.

He was Home from the hospital on Saturday,
entertained Christmas guests Thursday and at
2 meetings the Monday following!

He thanks everyone for so many cards and
calls.

Maria Hoffman - Largo Florida

- - - -

Original message #5464 from "Russ Stewart"
<russ1022@ptd.net> (russ1022 at ptd.net)

Has anyone heard how The Ardmore Archivist
is doing?

I have been blessed to have spent time with
Ray as my own personal tour guide on more
than 2 occasions in Akron. He also came with
me to Chagrin Falls, Ohio where my father is
buried and stood by me and supported me as I
made a very tearful graveside amends.

May God bless him and my prayers are with him
and his wife Ginny. Two of the greatest AA
blessings I have ever met...

One of my more favorite moments with Ray were
at Dr. Bob's grave. As he lowered himself to
his knees next to the headstone, with tears
streaming down his cheeks, Ray said, "I know
were not supposed to have heroes in AA, but
Dr. Bob was mine. He was a true man of Christ."

_____

Mitchell K.

Sent: Tuesday, December 16, 2008 10:42 PM

To: AA History Lovers; Mel Barger; Glenn
Chesnut; Matt Dingle; Ernest Kurtz; Bill Lash;
Jared Lobdell; Shakey Mike G.; Al Welch

Just got an e-mail message that Ray G. is
going in for surgery tomorrow (Wednesday) in
Florida. Please keep Ray in your thoughts
and prayers for a speedy recovery if that be
God's will.

Mitchell
| 5470|5450|2009-01-08 11:41:51|allan_gengler|Re: Bill Wilson against the use of vulgar lanquage|
This statement by Bill Wilson can be found on
page 3 of "Experience, Strength & Hope," the
collection of stories from the first three
editions of the Big Book:

> "Since the audience for the book [Big Book]
> is likely to be newcomers, anything from the
> point of view of content or style that might
> offend or alienate those who are not familiar
> with the program should be carefully elim-
> inated . . . Profanity, even when mild,
> rarely contributes as much as it detracts.
> It should be avoided."

- - - -

> Message 5450 from
> (hjfree at fuse.net) asked:
>
> >I have seen a letter or comment attributed
> >to Bill Wilson regarding abusive and vulgar
> >lanquage not being appropriate at meetings.
> >
> >Clues where to look?
| 5471|5471|2009-01-08 11:41:57|Shane|SoCal GSR Preamble|
Does anyone know the origin of the
GSR preamble which is read at monthly
District Meetings here in Southern California???
I would appreciate any info you may have.
Thanks.

Shane P.
Archivist, Area 05
| 5472|5472|2009-01-08 11:45:47|lester112985|Other 12 step groups' use of the 12 steps and 12 traditions|
Hello group and Happy New Year,

On the title page of the basic text of
Narcotics Anonymous there is a statement
that reads 12 Steps and 12 Traditions
reprinted for adaption by permission of
A.A. World Services, Inc.

Can someone tell me how this permission is
obtained from AA. Was this a conference action?

Where can I find this in print from AA? I have
been asked this question more than once, any
help would be greatly appreciated.

Thanks
Lester Gother
Archivist Area 44
| 5473|5467|2009-01-08 11:56:39|rick tompkins|Re: Interviewing oldtimers|
Hello New Archivist Steve,

What is "already circulated by AAWS" as the
'Oral History Kit' you will find in the
Archives Workbook.

Online at the Fellowship's website (aa.org),
it collected and gathered many of the questions
archivists have been utilizing for a very long
time.

Originally it was expanded from a few questions
to many questions, back to a few questions
(Workbook 2004) and back to the list available
today.

Of course, one interview question leads to
others! If new ideas come to you please share
them.

And, allow the interviewee as much recollection
time as he or she'd like.

Rick, Illinois
| 5474|5474|2009-01-08 11:59:31|charley.bill|Transcribing oral interviews.|
This is especially for Glenn, and anyone else
burdened by lots of interviews to transcribe.

I went to the doctor recently and after his
exam, he pulled out a microphone and dictated
his report into the machine, gave me a copy
and one for my primary care doc.. He was
using Dragon Naturally Speaking 9.5 and it
only made one error!

I ran down to Fry's and bought one of the
Professional edition Dragons and started
reading up on what it can do. I have been
back to Fry's to get a small Sony recording
device.

I think I am now set up to learn how to record
interviews, or transfer tapes to hard disk,
and print the transcript, to have this Dragon
transcribe my entire backlog.

It says it can do it. I wonder if any one has
any ideas for setting this work up, whether
I will need any more equipment, etc. I would
appreciate your help and will keep you posted
on my progress.
| 5475|5475|2009-01-08 12:25:17|Michael F. Margetis|Florence R. and Rollie H.|
FLORENCE RANKIN'S GRAVE:
In the Spring 2007 issue of "Markings" is an
article about the Washington (DC) Intergroup
(WAIA) locating Florence Rankin's grave.

It's a touching story about finding her burial
site in a rundown section of the cemetery
(George Washington Cemetery, Adelphi, Maryland)
and raising funds, privately, to purchase a
headstone. Apparently there was no headstone,
just a marker.

Bob W. and the WAIA archives committee are
doing a fantastic job!

ROLLIE HEMSLEY'S GRAVE:
Not long ago I learned, from reading old
baseball player bios, that Rollie Hemsley of
Cleveland Indians catcher 1940 anonymity break
fame, was buried at the same cemetery. I live
nearby and an AA friend and I visited both
gravesites recently. Quite an experience. If
anyone is interested in photos I'll be happy
to email them.

Contact me at:
<mfmargetis@yahoo.com> (mfmargetis at yahoo.com)

Link to the Markings story, pg 4:
http://www.aa.org/en_pdfs/f-151_markings_spring07.pdf

Thanks,

Mike Margetis
Brunswick, Maryland

- - - -

From the Markings story:

Florence R. was among the first women to get
sober in A.A., and the only one to write a
story for the first edition of Alcoholics
Anonymous. (Her story, �A Feminine Victory,�
is now found in Experience Strength and Hope
with others from the first three editions of
the Big Book.)

We in the archives committee felt that as a
part of A.A. history she was deserving of some
commemoration, and so decided to locate her
grave. We called the cemetery offices and asked
if they had a grave site for Florence R. Their
search proved negative. We then recalled that
the death certificate was for Florence K. (her
married name) and called the cemetery again
with that name, and that did the trick. They
had such a gravesite recorded April 1943.

Making arrangements with the cemetery offices,
we arrived to continue our search. The
caretaker provided a map and a marker and
told us that they would give us help with
our search. Two cemetery workers arrived with
a shovel and a metal detector and off we went
�- to an unkempt part of the cemetery where
there were no grave stones �- just a lot of
weeds, trees, and leaves. After much pacing
off of distances, the two workers exclaimed,
�Here it is!�

The workers used the shovel to clear the area
so that the metal marker could be seen. We
planted the flag marker and laid down a single
flower.

The cemetery informed us how we could go about
purchasing a gravestone .... at our next
Washington Area Intergroup Association Board
meeting [the] consensus was that ... it was
inappropriate to use A.A. money. [But] when we
announced that private funds would be sought,
we left the meeting with sufficient pledges
to cover the cost of both the stone and its
installation.

- - - -

From Nancy Olson's biographies of the Big Book
authors:

http://www.a-1associates.com/westbalto/HISTORY_PAGE/Authors.htm#Florence%20Rankin

A Feminine Victory -- Florence Rankin
New York City.
Original Manuscript, p. 217 in 1st edition

Florence was the first woman to get sober in
A.A., even for a short time. She came to A.A.
in New York in March of 1937. She had several
slips, but was sober over a year when she wrote
her story for the Big Book.

It must have been difficult for Florence being
the only woman. She prayed for inspiration to
tell her story in a manner that would give
other women courage to seek the help that she
had been given.

She was the ex-wife of a man Bill Wilson had
known on Wall Street. She thought the cause
of her drinking would be removed when she and
her husband were divorced. But it was her
ex-husband who took Lois Wilson to visit her
at Bellevue. Bill and Lois got her out of
Bellevue and she stayed in their home for a
time. After she left their home she stayed
with other members of the fellowship.

In part, due to Florence having been sober
more than a year, "One Hundred Men" was
discarded as the name for the Big Book.

She moved to Washington, D.C. and tried to help
Fitz Mayo ("Our Southern Friend"), who after
sobering up in New York started A.A. in
Washington, D.C.

She married an alcoholic she met there, who
unfortunately did not get sober. Eventually
Florence started drinking again and disappeared.
Fitz Mayo found her in the morgue. She had
committed suicide.

Despite her relapse and death from alcoholism,
Florence helped pave the way for the many women
who followed. She was in Washington by the
time Marty Mann ("Women Suffer Too"), the next
woman to arrive in A.A. in New York, entered
the program. Marty only met her once or twice,
but her story in the Big Book no doubt encouraged
Marty.
| 5476|5475|2009-01-10 13:20:30|Karl Kleen|Re: Florence R. and Rollie H.|
Would some member of the group who knows how to
do these things, consider adding Memorials for
Florence Rankin and Rollie Hemsley to the FIND A
GRAVE website?

http://www.findagrave.com/index.html

You could include photos of their gravestones
in their Memorials. That way we could all make
a (virtual) visit to their Memorials and access
any photos posted thereon. (Someone else might
have other photos that they could add?)

Several persons of interest already do have
Find A Grave Memorials.

Karl K.

- - - -

From the moderator: for example, Bill Wilson
and Lois Wilson, where Doug B. posted some
photos.

- - - -

In AAHistoryLovers@yahoogroups.com,
"Michael F. Margetis" wrote:
>
> FLORENCE RANKIN'S GRAVE:
> In the Spring 2007 issue of "Markings" is an
> article about the Washington (DC) Intergroup
> (WAIA) locating Florence Rankin's grave.
>
> It's a touching story about finding her burial
> site in a rundown section of the cemetery
> (George Washington Cemetery, Adelphi, Maryland)
> and raising funds, privately, to purchase a
> headstone. Apparently there was no headstone,
> just a marker.
>
> Bob W. and the WAIA archives committee are
> doing a fantastic job!
>
> ROLLIE HEMSLEY'S GRAVE:
> Not long ago I learned, from reading old
> baseball player bios, that Rollie Hemsley of
> Cleveland Indians catcher 1940 anonymity break
> fame, was buried at the same cemetery. I live
> nearby and an AA friend and I visited both
> gravesites recently. Quite an experience. If
> anyone is interested in photos I'll be happy
> to email them.
>
> Contact me at:
> (mfmargetis at yahoo.com)
>
> Link to the Markings story, pg 4:
> http://www.aa.org/en_pdfs/f-151_markings_spring07.pdf
>
> Thanks,
>
> Mike Margetis
> Brunswick, Maryland
>
| 5477|5450|2009-01-10 13:28:15|jenny andrews|Re: Bill Wilson against the use of vulgar lanquage|
Let us remember though that Bill also wrote
somewhere else that visitors to an AA meeting
might be surprised by the salty language that
sometimes occurred.

Unfortunately, I can't find the reference,
having keyed in words like swearing, salty
language, curses, bad language, strong language,
etc., in the Grapevine digital archive. Can
anyone point me in the right direction?

- - - -

To: AAHistoryLovers@yahoogroups.comFrom: agengler@wk.netDate: Wed, 7 Jan 2009 22:45:07 +0000Subject: [AAHistoryLovers] Re: Bill Wilson against the use of vulgar lanquage

This statement by Bill Wilson can be found on page 3 of "Experience, Strength & Hope," the collection of stories from the first threeeditions of the Big Book:

> "Since the audience for the book [Big Book]
> is likely to be newcomers, anything from the
> point of view of content or style that might
> offend or alienate those who are not familiar
> with the program should be carefully elim-
> inated . . . Profanity, even when mild,
> rarely contributes as much as it detracts.
> It should be avoided."

- - - -

> Message 5450 from > (hjfree at fuse.net) asked:
>
> >I have seen a letter or comment attributed
> >to Bill Wilson regarding abusive and vulgar
> >lanquage not being appropriate at meetings.
> >
> >Clues where to look?
| 5478|5472|2009-01-10 13:30:19|Mark|Other 12 step groups' use of the 12 steps and 12 traditions|
Good morning all,

My understanding on the responsibility of the
offering of permission to reprint AA Conference
Approved literature is that the Trustees and
appointed directors who are responsible for
the organization we know as the AAWS. The
AAWS makes the decisions, on a case by case
basis, as to the use of or reprinting of AA
Conference Approved literature.

I could be wrong, but that is what I have
deduced from the published minutes of the AAWS.
I quote from a portion of the August 2008
AAWS minutes ....

"Reprint Requests - Since the April-May 2008
General Service Conference, the A.A.W.S. Board
has granted permission/did not object to 36
requests to reprint from A.A. literature, and
denied permission (including lack of authority
to grant permission) to 28 requests."

Mark
| 5479|5474|2009-01-10 13:37:47|secondles|Re: Transcribing oral interviews.|
I'm using Naturally Speaking to transcribe
some interviews I had during my research trip
to Vermont. You will be surprised (I think)
as to how easily it works, and its accuracy.

One interesting part is that you can intersperse
using your keyboard as often as you like.

Keyboard editing is easy or using commands after
you get aquainted with many of those. Speaking
clearly is the clue when you first set it up.

Have fun !

Les

- - - -

From: "Laurence Holbrook"
<email@LaurenceHolbrook.com>
(email at LaurenceHolbrook.com)

Great tip - thanks - on my way to get a copy -

By the way, a lot of cell phones will store
voice record notes/memos - Instead of 'one
button' for email or contacts, I set one button
to record - Push the button and I can make
notes when I'm driving if I see something
interesting or think of something needing
attention - Dragon Naturally Speaking ought
to be able to transcribe those notes as well -

Larry Holbrook

Email@LaurenceHolbrook.com
(410) 802-3099

- - - -

In AAHistoryLovers@yahoogroups.com, "charley.bill"
wrote:
>
> This is especially for Glenn, and anyone else
> burdened by lots of interviews to transcribe.
>
> I went to the doctor recently and after his
> exam, he pulled out a microphone and dictated
> his report into the machine, gave me a copy
> and one for my primary care doc.. He was
> using Dragon Naturally Speaking 9.5 and it
> only made one error!
>
> I ran down to Fry's and bought one of the
> Professional edition Dragons and started
> reading up on what it can do. I have been
> back to Fry's to get a small Sony recording
> device.
>
> I think I am now set up to learn how to record
> interviews, or transfer tapes to hard disk,
> and print the transcript, to have this Dragon
> transcribe my entire backlog.
>
> It says it can do it. I wonder if any one has
> any ideas for setting this work up, whether
> I will need any more equipment, etc. I would
> appreciate your help and will keep you posted
> on my progress.
>
| 5480|5471|2009-01-10 13:39:06|LS31101@aol.com|Re: SoCal GSR Preamble|
The GSR preamble appeared in Box 459 Vol. 35
no.4 Aug/Sept 1989.

I don't know if this was the "first" appearance.

Gary S.
Alt Registrar, Area 67

- - - -

In a message dated 1/8/2009 1:42:28 P.M. Central
Standard Time, shane.pena@verizon.net writes:

Does anyone know the origin of the
GSR preamble which is read at monthly
District Meetings here in Southern California??D
I would appreciate any info you may have.
Thanks.

Shane P.
Archivist, Area 05
| 5481|5471|2009-01-12 12:49:16|Jocelyn|Re: SoCal GSR Preamble|
Would one of you please post a copy of this
preamble? I am not (to my knowledge) familiar
with it.

I went to the 459 Archives to look this up.
They do not go back that far.
 
Jocelyn
 
- - - -

On Thu, 1/8/09, LS31101@aol.com <LS31101@aol.com> wrote:

From: LS31101@aol.com <LS31101@aol.com>
Subject: [AAHistoryLovers] Re: SoCal GSR Preamble
To: AAHistoryLovers@yahoogroups.com
Date: Thursday, January 8, 2009, 9:12 PM

The GSR preamble appeared in Box 459 Vol. 35
no.4 Aug/Sept 1989.

I don't know if this was the "first" appearance.

Gary S.
Alt Registrar, Area 67

- - - -

In a message dated 1/8/2009 1:42:28 P.M. Central
Standard Time, shane.pena@verizon. net writes:

Does anyone know the origin of the
GSR preamble which is read at monthly
District Meetings here in Southern California?? D
I would appreciate any info you may have.
Thanks.

Shane P.
Archivist, Area 05
| 5482|5475|2009-01-12 12:50:44|Michael F. Margetis|Re: Florence R. and Rollie H.|
Karl,

Rollie was already on "Find A Grave", I added
a photo that is "pending approval" from the
website. Hopefully that will be viewable soon.

I created one for Florence and submitted a
photo, so that should be viewable now. Remember
when looking up Florence use Kalhoun as her
last name, not Rankin.

- Mike Margetis
Brunswick, Maryland


--- In AAHistoryLovers@yahoogroups.com, "Karl Kleen"
wrote:
>
> Would some member of the group who knows how to
> do these things, consider adding Memorials for
> Florence Rankin and Rollie Hemsley to the FIND A
> GRAVE website?
>
> http://www.findagrave.com/index.html
>
> You could include photos of their gravestones
> in their Memorials. That way we could all make
> a (virtual) visit to their Memorials and access
> any photos posted thereon. (Someone else might
> have other photos that they could add?)
>
> Several persons of interest already do have
> Find A Grave Memorials.
>
> Karl K.
>
> - - - -
>
> From the moderator: for example, Bill Wilson
> and Lois Wilson, where Doug B. posted some
> photos.
>
> - - - -
>
> In AAHistoryLovers@yahoogroups.com,
> "Michael F. Margetis" mfmargetis@ wrote:
> >
> > FLORENCE RANKIN'S GRAVE:
> > In the Spring 2007 issue of "Markings" is an
> > article about the Washington (DC) Intergroup
> > (WAIA) locating Florence Rankin's grave.
> >
> > It's a touching story about finding her burial
> > site in a rundown section of the cemetery
> > (George Washington Cemetery, Adelphi, Maryland)
> > and raising funds, privately, to purchase a
> > headstone. Apparently there was no headstone,
> > just a marker.
> >
> > Bob W. and the WAIA archives committee are
> > doing a fantastic job!
> >
> > ROLLIE HEMSLEY'S GRAVE:
> > Not long ago I learned, from reading old
> > baseball player bios, that Rollie Hemsley of
> > Cleveland Indians catcher 1940 anonymity break
> > fame, was buried at the same cemetery. I live
> > nearby and an AA friend and I visited both
> > gravesites recently. Quite an experience. If
> > anyone is interested in photos I'll be happy
> > to email them.
> >
> > Contact me at:
> > mfmargetis@ (mfmargetis at yahoo.com)
> >
> > Link to the Markings story, pg 4:
> > http://www.aa.org/en_pdfs/f-151_markings_spring07.pdf
> >
> > Thanks,
> >
> > Mike Margetis
> > Brunswick, Maryland
> >
>
| 5483|5475|2009-01-13 12:42:25|charles Knapp|Re: Florence R. and Rollie H.|
For Rollie Hemsley, search in the famous names
section of Find a Grave for "Ralston Hemsley."

It has been there since 2006.

Charles from California


--- On Sat, 1/10/09, Michael F. Margetis <mfmargetis@yahoo.com> wrote:

From: Michael F. Margetis <mfmargetis@yahoo.com>
Subject: [AAHistoryLovers] Re: Florence R. and Rollie H.
To: AAHistoryLovers@yahoogroups.com
Date: Saturday, January 10, 2009, 8:54 PM

Karl,

Rollie was already on "Find A Grave", I added
a photo that is "pending approval" from the
website. Hopefully that will be viewable soon.

I created one for Florence and submitted a
photo, so that should be viewable now. Remember
when looking up Florence use Kalhoun as her
last name, not Rankin.

- Mike Margetis
Brunswick, Maryland
| 5484|5475|2009-01-13 12:52:58|Karl Kleen|Re: Florence R. and Rollie H.|
Silkworth and Dowling on "Find a Grave"

--- In AAHistoryLovers@yahoogroups.com,
"Michael F. Margetis" wrote:
>
> Karl,
>
> Rollie was already on "Find A Grave", I added
> a photo that is "pending approval" from the
> website. Hopefully that will be viewable soon.
>
> I created one for Florence and submitted a
> photo, so that should be viewable now. Remember
> when looking up Florence use Kalhoun as her
> last name, not Rankin.
>
> - Mike Margetis
> Brunswick, Maryland

Thank you Mike -- your photo of Rollie's
gravestone is indeed viewable now.

Earlier I had found the Find A Grave Memorials
for Bill, Dr. Bob and their wives.

Dr. & Antoinette B Silkworth have Memorials
also at:

http://www.findagrave.com/cgi-bin/fg.cgi?page=gr&GSln=Silkworth&GScid=99997&GRid=11339789&

and

http://www.findagrave.com/cgi-bin/fg.cgi?page=gr&GSvcid=19285&GRid=11339783&

Fr Edward P. Dowling's Memorial can be found at:

http://www.findagrave.com/cgi-bin/fg.cgi?page=gr&GSvcid=19285&GRid=16958125&

Thank you for adding the material that you did!

Karl K.
| 5485|5485|2009-01-14 12:40:23|diazeztone|Richard Peabody find a grave|
http://www.findagrave.com/cgi-bin/fg.cgi?page=gr&GRid=13530276

One of the members of this group needs to make
a wiki entry for him. I don't have time. I still
would like to post his photo.

LD Pierce
aabibliography.com
| 5486|5471|2009-01-14 12:41:42|Joseph HerronJr.|Re: SoCal GSR Preamble|
THE GSR PREAMBLE
 
"WE ARE THE GENERAL SERVICE REPRESENTATIVES. WE ARE THE LINK IN
THE CHAIN OF COMMUNICATION FOR OUR GROUPS WITH THE GENERAL
SERVICE CONFERENCE AND THE WORLD OF A.A. WE REALIZE THE ULTIMATE
AUTHORITY IN A.A. IS A LOVING GOD AS HE MAY EXPRESS HIMSELF IN OUR
GROUP CONSCIENCE. AS TRUSTED SERVANTS, OUR JOB IS TO BRING
INFORMATION TO OUR GROUPS IN ORDER THAT THEY CAN REACH AN INFORMED
GROUP CONSCIENCE. IN PASSING ALONG THIS GROUP CONSCIENCE, WE
ARE HELPING TO MAINTAIN THE UNITY AND STRENGTH SO VITAL TO OUR
FELLOWSHIP. LET US, THEREFORE, HAVE THE PATIENCE AND TOLERANCE
TO LISTEN WHILE OTHERS SHARE, THE COURAGE TO SPEAK UP WHEN
WE HAVE SOMETHING TO SHARE, AND THE WISDOM TO DO WHAT IS RIGHT
FOR OUR GROUPS AS A WHOLE."
 


--- On Sat, 1/10/09, Jocelyn <prpllady51@yahoo.com> wrote:

From: Jocelyn <prpllady51@yahoo.com>
Subject: [AAHistoryLovers] Re: SoCal GSR Preamble
To: AAHistoryLovers@yahoogroups.com
Date: Saturday, January 10, 2009, 2:05 PM

Would one of you please post a copy of this
preamble? I am not (to my knowledge) familiar
with it.
| 5487|5471|2009-01-15 11:19:24|Dolores|Re: SoCal GSR Preamble|
Dear Joseph, thank you for the GSR preamble.
It is a good reminder that we are trusted
servants. I find at times when younger members
join service and have no sponsor they tend to
present AA as a business and not a fellowship.

I will pass this preamble on for sure.

Thanks, Dolores
CER Continental European Region

- - - -

From: Cindy Miller <cm53@earthlink.net>
(cm53 at earthlink.net)

Why is this called the Southern California
GSR Preamble? It was used here in Philadelphia,
Pennsylvania at a District Meeting as recently
as 10 years ago.

- - - -

Original message from: Joseph Herron Jr.
To: AAHistoryLovers@yahoogroups.com
Sent: Wednesday, January 14, 2009 7:21 AM
Subject: [AAHistoryLovers] Re: SoCal GSR Preamble


THE GSR PREAMBLE

"WE ARE THE GENERAL SERVICE REPRESENTATIVES. WE ARE THE LINK IN
THE CHAIN OF COMMUNICATION FOR OUR GROUPS WITH THE GENERAL
SERVICE CONFERENCE AND THE WORLD OF A.A. WE REALIZE THE ULTIMATE
AUTHORITY IN A.A. IS A LOVING GOD AS HE MAY EXPRESS HIMSELF IN OUR
GROUP CONSCIENCE. AS TRUSTED SERVANTS, OUR JOB IS TO BRING
INFORMATION TO OUR GROUPS IN ORDER THAT THEY CAN REACH AN INFORMED
GROUP CONSCIENCE. IN PASSING ALONG THIS GROUP CONSCIENCE, WE
ARE HELPING TO MAINTAIN THE UNITY AND STRENGTH SO VITAL TO OUR
FELLOWSHIP. LET US, THEREFORE, HAVE THE PATIENCE AND TOLERANCE
TO LISTEN WHILE OTHERS SHARE, THE COURAGE TO SPEAK UP WHEN
WE HAVE SOMETHING TO SHARE, AND THE WISDOM TO DO WHAT IS RIGHT
FOR OUR GROUPS AS A WHOLE."
| 5488|5471|2009-01-20 11:22:23|charles Knapp|Re: SoCal GSR Preamble|
The GSR Preamble
 
    We are the General Service Representatives.
We are the link in the chain of communication
for our groups with the General Service
Conference and the world of A.A.

    We realize the ultimate authority is a
loving God as he may express Himself in our
Group Conscience. As trusted servants, our
job is to bring information to our groups in
order that they can reach an informed group
conscience. In passing along this group
conscience, we are helping to maintain the
unity and strength so vital to our fellowship.

    Let us, therefore, have the patience and
tolerance to listen while others share, the
courage to speak up when we have something to
share, and the wisdom to do what is right for
our group and A.A. as a whole.

 
History:
 
     The GSR Preamble as stated above, got its
start here in Southern California and Area 9
in particular. During the time that Genevieve
L. was the Panel 24 (1974-75) Delegate of
California Mid-Southern Area 9, someone came
up with a Preamble to read at Area meetings
which was quite a strong directive to GSRs
making them the ultimate authority over
Alcoholics Anonymous.  Gene asked Goldene L.,
who was the Area Treasurer at the time, to
come up with something to soften this Preamble.
She did and she came up with the one they are
still using today.  Goldene L. would later go
on and serve as Area 9 Panel 28 (1978-79)
Delegate.
 
     The Central Intergroup Office of the
Desert, Palm Springs, California printed the
G.S.R. Preamble in its May 1988 issue of their
newsletter.  The GSO staff picks up on it and
ran short article and reprinted the preamble
in the August/September 1989 issue of Box 459. 
This preamble is being used in many of the
Areas throughout the United States and Canada
today.
 
(source: Goldene L. interview, March 2, 2004 & Box 459 )
 
Hope this helps
 
charles from california

- - - -

From: Cindy Miller <cm53@earthlink.net>
(cm53 at earthlink.net)

Why is this called the Southern California
GSR Preamble? It was used here in Philadelphia,
Pennsylvania at a District Meeting as recently
as 10 years ago.



[Non-text portions of this message have been removed]
| 5489|5489|2009-01-22 12:17:54|Robert Stonebraker|How AA began in Richmond, Indiana (via Jim Burwell)|
Apologies to those who don't have the good
fortune to live near Richmond, Indiana (the
gateway to sobriety for the entire mid-western
United States!) but this local document
"History of Alcoholics Anonymous in Richmond,
Indiana, and vicinity" has just today become
available for viewing and/or downloading on
our Area 23 Website.

http://www.area23aa.org/a/view/Main/Richmond

This 50-page PDF Document can be downloaded
with one click! But if you would like to
research a certain page - perhaps your home
town of Greenville, Ohio, or perhaps, Muncie,
Indiana, you can simply go to the appropriate
page and print it up.

Much thanks to Mike H., for making this
process possible!

Bob S.

- - - -

From the moderator:

And also see the articles on early A.A. in
other parts of Indiana collected at "How A.A.
Came to Indiana" at:

http://hindsfoot.org/Nhome.html

This article that Bob S. has just posted is
a detailed fifty-page account of the beginnings
of A.A. in Richmond, Indiana and the surround-
ing parts of Indiana and Ohio. The town of
Richmond is on the state line, roughly halfway
between Indianapolis and Dayton, Ohio.

The story began when Bob B., a paint store owner
in Richmond, got sober by visiting a business
associate in Philadelphia, a man named JIM
BURWELL who had gotten sober in 1938 and had
started A.A. in that city.

Jim's story in the Big Book is called "The
Vicious Cycle" (it is on page 219 in the
current 4th edition).

Jim was the early New York A.A. group's first
"self-proclaimed atheist," the one who insisted
that the phrase "as we understood Him" had to
be added to the reference to God in Steps 3
and 11.

Glenn C. (South Bend, Indiana)
| 5490|5490|2009-01-22 12:20:42|Robert Stonebraker|Cebra Graves biography|
I am trying to find a biography, or at least
an obituary, of Cebra Graves. Any help would
be greatly appreciated.

Bob S.
| 5491|5490|2009-01-23 14:51:53|jlobdell54|Re: Cebra Graves biography|
Culture Alcohol and Society Quarterly, Vol. 3,
No. 7 (April-June 2008): 8-16

http://dl.lib.brown.edu/libweb/collections/kirk/casq/

PROGRESS REPORT:
THE MESSENGERS TO EBBY: CEBRA G.

Cebra Quackenbush G. (1898-1979) was from
Bennington, the son of Judge Collins Millard G.
(1872-1954). He attended Williams College
for a year before enlisting in the Army in
World War I, later read law in his father's
office, attended Columbia in NYC in 1924,
acted on Broadway 1924-27, went back to
Vermont, served as State's Attorney in the
Bennington district 1928-1932, then State
Senator 1933-1935. He married five times, the
last time to Lucette Caron Culbert in France,
where he lived from 1954 till his death on
January 1, 1979, at the age of 80. He met
Lucette in the early 1920s through her brother
Claude Caron, whose daughter Leslie (b. 1931)
may be named after Leslie Cornell (I have
written Claude's nephew, Lucette's son,
Frédéric [Ted] Culbert, on this). In one of
his Broadway stints, Cebe G. acted with Elmer
Cornell, a cousin of Shep's and brother of
actress Leslie Cornell. Cebe's son Jack
Y. C. G., from his third marriage, was a year
behind me at Yale (both of us in Saybrook
College) and I've been in touch with him.
Cebe's brother Van Vechten Breese G.
(b. 1906), Brown 1929, still lives in
Bennington. I have been given access to the
transcript of a recording Bill W. made of
Cebra's reminiscences in 1954, so I am using
the proper AA form of reference to Cebra G.]
The name Cebra reputedly goes back in the
Quackenbush (Cebe's mother's) family to
"El Cebra" (true name and surname unknown),
a patriot in the Dutch War for Independence
(1567-1609), who was whipped by the Spaniards
("given stripes") so that he was said to have
looked like a zebra ("Cebra"). The surname
Cebra appears on Long Island before the
American Revolution, and it presumably entered
the Quackenbush family from the Cebra family
then rather than in the days of the House of
Orange-Nassau.

Cebra G.'s first marriage was in 1921 at
St Paul's Episcopal Church in Troy NY to
Carolyn Caldwell of Troy, daughter of James
Henry Caldwell, President of the Troy Trust
Company. She was a 1917 graduate of the
Misses Masters' School at Dobbs Ferry. Cebra
is described as a graduate of the Westminster
School and of Williams College. Recent
research in Vermont has given us the name of
Cebra's second wife Lenore Pettit (b. 1907),
later a member of the Jackson Pollock world.
After her 1933 divorce from Cebe, granted by
Magistrate Collins M. G[-----] she m. Howard
Baer whom she divorced in 1944. I tried to
find a connection with the Margaret Pettit
who is listed as the wife of Cebe's eventual
brother-in-law Claude Caron and mother of
Leslie Caron (b. 1931), but it is apparently
a different family. On Lenore Pettit later
on, here is an excerpt from the transcript
of Tape 2 of an Interview January 14, 1976,
with Matsumi (Mike) Kanemitsu (1922-1992) who
eventually married Lenore Pettit (transcript
in the Los Angeles Art Community Group Project,
Smithsonian, Washington DC):

"In any case, after Willett Street studio
I move to Front Street. Front Street is right
off the Fulton Fish Market, between [it and]
Wall Street. And I rent the second-floor
studio. This lady rent the whole top floor of
the building, and I get to know her. We
started going together, but we lived in the
same building. Her name was Lenore Pettit, and
she was a fashion model, and she just get
divorced to the senator from Vermont; I forgot
his name [State Senator Cebra Q. G.]. Then she
married to commercial artist named Howard Baer,
and that end in divorce. So we started going
together, and she have a house in East Hampton.
And so, naturally, I go with her and help her
to fix the house, carpentry and all this. And
those days, East Hampton is artists move in,
and the first person I met is our neighbor,
Leo Castelli; later he open a gallery. Leo
was there, and Bob Motherwell – he bought a
place – and they were our neighbors. And across
the pond, called Georgeca-Pond, is Alphonso
Ossorio. And in those day, I remember Franz
Kline and de Kooning rent house at
Bridgehampton, so I get to see them very
often in East Hampton in the summertime. Then
de Kooning and Franz and Jackson Pollock, I
naturally see often there in the summertime.
And then [they were] closely associated with
Harold Rosenberg, art critic, and Clement
Greenberg."

Cebe's third marriage was in 1936 to Mary
Ormsby Sutton of 1170 Fifth Avenue in New York
(residence of her aunt, Edna Sutton) and of
Pittsburgh (residence of her father J. Blair
Sutton). Her mother, Mary Phillips Sutton,
was no longer alive. Mary graduated from the
Fermata School in Aiken, South Carolina, in
1931 and from Sarah Lawrence in 1933. She
was presented to society at a dinner dance at
the Allegheny Country Club in Pittsburgh in
December 1933, by her father and stepmother.
The G.-Sutton wedding was conducted by Justice
of the Peace Leo Mintzer in Harrison NY, with
Mr and Mrs Elwood Kemp of New York City as the
witnesses. Again, Cebra is described as a
graduate of Westminster and Williams. He is
also described as having been a State Senator
in Vermont 1933-35. Mary Ormsby Sutton (G.)
Moore was born July 16, 1915, and died in
Sewickley PA on October 13, 2001. She was
the mother of John (Jack) Yates Cebra G.,
Yale '62, Cebra's son. They were divorced in
the later 1940s.

On August 15, 1950, died in Southampton, Long
Island, New York, the former Barbara Corlies,
Cebe's fourth wife, Barbara Corlies G.,
daughter of the late Arthur and Maude Robinson
Corlies and (fourth) wife of Cebra G. She
was born in 1909/1910 and had previously been
married to Allen Hall. Note that Jack G. has
lived in Easthampton much of his life (and
lives there now). Lenore lived in the
Hamptons. So did Barbara.

Cebra served up to the rank of Lt. Commander
in the U.S.N. in World War II, used his G. I.
Bill to go to Columbia School of General
Studies and then the Columbia Graduate School,
receiving his B.A. and then at least his M.A.
in Classics. From 1946 to 1951 he was an
Instructor in Classical Studies (Humanities)
in Columbia School of General Studies After
his fourth wife died, he reopened his
acquaintance with Lucette Caron (Culbert),
whom he had met in France around 1920-21.
After 1954 he lived the rest of his life in
France, where his son Jack visited him from
time to time. Jack (b. 1940) recalls that
his father lived a while in Pownal on Clermont
Avenue, and even in his fifties, his parents
(who died in 1954 and 1955) would still smell
his breath and wait up for him if he stayed
with them. He thinks his father was drinking
during the brief fourth marriage. When his
father was in this country and Jack was about
13 or 14, Jack asked his father to play "ball"
– to play "catch" – and his father did, even
though he had a hangover. Eventually he had
to lie down, and Jack asked him if it would
help if he placed wet washcloths over his
forehead, which he did. Eventually his father
asked Jack, "What do you think of your old
man?" and Jack answered, "I just think you're
sick, Dad" – and whatever he meant, his father
told him afterward that his reply was a major
step on his father's road to sobriety.

When Jack's parents' marriage (Cebra's third)
was breaking up after World War II, Jack, as
a young boy, tried to mediate between them
whever they had an argument – "I tried to get
them back together" – and when the marriage
failed his mother went back to Pittsburgh,
where she was brought up. His father renewed
an acquaintance he had made in France thirty
years before – he had met Lucette Caron
(Culbert) while fishing in Saumur with his
friend and her brother Claude Caron, for
champagne bottles. I believe, after his
fourth wife died, Cebe went over to France,
looked Lucette up, found she was a widow,
asked her when she would marry him, she said
"Dimanche!" and they went to Mont St Michel.
He came back to the States thereafter, and
then returned to France for the last quarter-
century of his life.

He told Jack that his desire for alcohol
wasn't a thirst, "it was a hunger." When in
France, he went to a nunnery, for their "cure"
– which involved giving him as much wine as
he wanted (up to six bottles a day), to keep
him off "alcohol." It was at this point he
decided he didn't want to die drunk in an
alcoholic ward and put his mind to being sober.
"You see." Jack told me, "he would be a pretty
terrific success at whatever he tried – actor,
attorney, state senator, soldier and sailor,
scholar and college teacher – and then he'd
get bored with it. He could have been a U. S.
Senator if he'd set his mind to it, but he
never did." But he set his mind to being sober,
and after spending time with Bill W. in 1954,
he stayed sober till his death on New Year's
Day 1979. His pictures as an undergraduate
at Williams show a startlingly handsome man.
I have not seen photographs of him later in
life.

A transcript of Bill W.'s conversation with
Cebra G. and his (fifth) wife, Lucette, is
in the Alcoholics Anonymous General Service
Office Archives in New York. By the courtesy
of the Archivist, Amy Filiatreau, a copy of
the transcript was made available to me. I
had previously listened to recordings of
several of Ebby T.'s talks in which he claimed,
unconvincingly to my ear, that Cebra and Shep,
who brought the message to him, were both
former drinking companions. Cebra's own
testimony (in this transcript) says that he
was at least a sometime drinker with Ebby: I
remain unconvinced on Shep. Here is a summary
of the relevant portions of the transcript,
not in direct quotation.

Cebra first saw Rowland Hazard at a party at
Cebra's parents' house in Bennington in the
summer of 1934. Shortly thereafter (perhaps
in July) Cebra and his father had an argument,
with Cebra's father saying something to the
effect of "Bennington is too small for both
of us," whereupon Cebra walked out of his
office, without even locking the door, and
started walking toward Williamstown (Massa-
chusetts). After he reached the next city,
Rowland drove up, presumably by accident,
and asked where he was going. On finding out
that he didn't know, he picked him up and
drove him to the house of Professor Philip
Marshall Brown, apparently an Oxford Group
friend of Rowland's. They talked and the
subject of alcoholism came up – and Rowland
and Phil Brown virtually guaranteed that if
Cebra followed the principles of the Oxford
Group, he wouldn't drink alcoholically. He
became active in the Oxford Group, toned down
his drinking, went down to New York and went
to OG meetings there, and after returning to
what he considered normal drinking, he went
back to Vermont, tried to make amends to his
parents and follow the Oxford Group principles.

After this return to Bennington, he visited
Rowland in Glastonbury, and at the same time
Shep was visiting there. Shep was very active
in the Oxford Group. They were swimming in
Rowland's pool, and talking about carrying
the Oxford Group message. Ebby came into
Cebe's mind – he had played golf (and had
drinks) with Ebby in Manchester – and he
decided they should carry the message to Ebby.
The chronology of Cebe's recollections is not
entirely clear, but it would appear that this
was after Ebby had come up before Cebe's father
in court, and after Cebe and Rowland had gone
to Cebe's father to try to explain the Oxford
Group principles to Cebe's father and to
persuade him not to send Ebby to Brattleboro
(jail). Cebe's father apparently said he'd
make Rowland and Cebe responsible for Ebby
(Rowland was closer in age to Cebe's father
than to Cebe). Cebe recalls that he didn't
know much about alcoholism at this time and he
didn't have the impression that Rowland knew
much about it either.

Shep and Rowland were skeptical about visiting
Ebby (I would guess Rowland wanted to be out
of this), but finally Cebe convinced Shep to
come with him to Ebby's house, where they
found Ebby on the back veranda, surrounded
by bottles, in a filthy suit, holding his head
in his hands. So Cebe walks up and says
something like, "Hi! Ebby – You having fun?" –
to which Ebby responds something like, "Go to
Hell!" Cebe answers to the effect that "You
don't have to live like this anymore." They
take his (only) suit down to Manchester Center,
rout the tailor out (it's Sunday afternoon),
get the suit cleaned, get Ebby cleaned up,
take him to a restaurant, and talk to him about
the Oxford Group. This was (by Cebe's guess)
in August 1934. [Cebe's brother Van recalls
Ebby as a friend of Cebe's, but not Shep,
confirming my impression that when Ebby said
in talks he had drinking experience with Cebra
and Shep he was overstating it.]

A statement by Van G. to Lester Cole, a student
of the Vermont origins of A.A., made in 2007,
has important implications for understanding
what happened when Ebby, that day in 1934, was
released by Van's (and Cebe's) father into
Rowland's custody. The statement was simply
that Collins G. was not a Judge but was sitting
as a Family Court Magistrate. (Van was a lawyer
at that time and may have been an officer of
the court: he was certainly in town and aware
of what was happening with his father and
brother and brother's "friend.") The Family
Court Magistrate sat not in criminal cases but
in determining sanity or insanity for purposes
of incarceration in the State Hospital. If
so, it wasn't the jail at Brattleboro but the
hospital at Brattleboro that Ebby had to fear.
But instead Ebby went down to New York, to
Calvary House (not Calvary Mission, according
to Cebe), went to the Meetings, met the Oxford
Group people, and joined the Oxford Group.
From there Cebra's conversation goes to more
of his own and Bill's experience with the
Oxford Group and the early days of A.A.,
including some mention of Ebby later on.

The story of Rowland's work with Jung (or
Jung's with Rowland) seems to have come from
Cebe to Bill in this conversation. Cebe
recalls Rowland's telling him (during an
afternoon spent with Rowland and Philip
Marshall Brown) that he knew he had been
having trouble with liquor, had tried a lot
of places, and had gone to see Dr. Jung. (Cebe
says he can't remember the year this occurred,
but he thinks it was 1930 or 1931.) The
mention of Dr. Jung intrigued Cebe, because
he had read The Psychology of the Unconscious
(in the Hinkle translation) and thought it a
fascinating book. But, in 1954, Cebe recalled
wondering how Jung could psychoanalyze anyone,
so to speak, from German into English,
especially Jung, with his symbolism, race
consciousness, all that sort of thing, and how
could Jung, no matter how smart he was,
understand the "race-consciousness" of an
Anglo-Saxon born in America?

Rowland told him that after he had been going
to Jung, more or less successfully, for a year
or so, Jung discharged him – and in a month,
he got drunk again, and came back in a state
of panic or despair – and that was when Jung
told him he needed a religious conversion.
At this point, Cebe's chronology becomes
somewhat (or even more) confused, as he is
under the impression that all this had been
relatively recent, perhaps a matter of months
between his leaving Jung and his interaction
with Cebe in Vermont in 1933-34. In any case,
on a drive from South Williamstown to
Pittsfield, Massachusetts, Rowland had taken
his usual bottle along as a companion, and
that, all of a sudden, he had heard a voice
saying to him, "You will never take a drink
again." He took the bottle and threw it into
the bushes, and that was the story Rowland
told Cebe at Philip Marshall Brown's house in
July or August 1934.

At this point in his reminiscence to Bill,
Cebe remarks that he thought Christianity was
all very well – he didn't disbelieve in it –
but Jung was a very considerable person indeed,
and flinging a bottle away was something no
alcoholic was likely to think of with the
monkey on his back. He remembered asking
Rowland about the hangover, and being told
more or less that Rowland could bear it – which
was more than Cebe thought he ever could.
In fact, he tells a story about going to an
Oxford Group meeting and commenting on a young
lady there, to the effect "There's a good
looking doll," and being told that he was
offending against the laws of Purity, and
responding to the effect, "Purity, my eye!
I joined this outfit to get over a hangover."

(On the "good looking doll," we should remember
Cebe was once a Broadway actor, and he was
married five times. He remarked in his
conversation with Bill that he didn't do well
with the rarefied spiritual atmosphere of the
Oxford Group.)

We can see that much of Bill's information on
Rowland may have come from Cebe (unless of
course Cebe's came in a roundabout from Bill).

Three other points emerge from the conversation,
besides what has been noted here and in our
last issue. One is that Cebe joined AA in
New York in 1940. One is that it was Cebe
(not Shep and certainly not Rowland) who knew
Ebby before 1933: Cebe recalls playing golf
with Ebby, and says he had known him for many
years in Manchester. And one is that Cebe
remembered Bill telling him, at Calvary, that
the Oxford Group was fine, one couldn't
complain about its principles, but he (Bill)
didn't think it was the right thing for alco-
holics.

Here is a brief summary of Cebe's account of
his introduction to A.A. in 1940. Cebe reports
that he really knew nothing about A.A. until
1940, when he was hypnotized in an effort to
get over drinking and had promptly gotten
drunk again. He saw a friend of his, an older
woman, whose husband had died from cirrhosis
of the liver and other alcohol-related
problems, at the age of 92. She asked him
what was wrong and he told her about the
failure of hypnotism to cure his drinking.
She asked him if he remembered Morgan R. and
how he used to stumble and fall around? He
said he did. She said Morgan hadn't had a
drink in several years. Cebe went to see
Morgan, who was busy, but gave him the name of
Bert T. He went to see Bert and went to a
meeting that night and saw Ebby there, at the
clubhouse on 24th Street that had just opened
up. He expected to see people from the Bowery,
but that didn't bother him, because he figured
that was where he belonged anyway. He reports
he had no trouble accepting the first step
because he was licked when he got there and
seriously felt he was crazy – so he was happy
to find he was an alcoholic and amazed that
there were people who could do something about
it. (Cebe carried the message to Ebby in 1934;
he came to A.A. in 1940; he did not finally
get sober until 1954.)

In a letter written to me in June 2008, Jack
writes "My father, Cebra Quackenbush G[---],
who was born on August 26, 1898, once told me
that if I wanted to know what his upbringing
had been like, I should read Samuel Butler's
The Way of All Flesh, the satire on Victorian
ways. Being the eldest of Collins Millard and
Florence Quackenbush G[-----]`s four sons,
who lived in Bennington, Vermont, he was, I
suppose, Ernest Pontifex, though the parallel
is by no means exact. As with Ernest, though,
things ended happily for him. His last 28
years were spent with the love of his life,
Lucette Caron, in France, a country that
because of its intellectual bent and broad-
mindedness, he far preferred to America.

"He was classically educated, at the
Westminster preparatory school, and was a
fine teacher, scholar, and linguist, though
he was also a soldier, in France in World War
One, a Naval officer in World War Two, an
actor on Broadway, in the 1920s, and a State's
Attorney and State Senator in Vermont in the
`30s. Concerning his many-sided career, he
told me that once he learned the ropes, he
became bored.

"His `greatest trick' was to have completed,
in just a few years following World War Two,
two years of undergraduate work – he studied
at Williams in 1916, before enlisting, and
spent a year at Columbia in 1924 – and his
Master's and Doctorate requirements, while
teaching Greek, Latin, and the Humanities in
Columbia's Classics Department. Had he had
his druthers, he told me, he would gladly have
been a professional student his entire life.

"He did not make much of his drinking, nor of his work with A.A.,
with me. I only saw him drunk once in my life, when I was twelve, on
a summer visit to Bennington…. I had inveigled him into playing catch
and, nursing a hangover, after a few minutes of this, he had to excuse
himself to lie down. As he lay there, he asked, `What do you think of
your old man?' I put a cold washcloth on his forehead, and I said I
simply thought he was sick. It's probably the best thing I've ever done.
"It was his view, too, that he was sick. I've learned that in going
through some of his papers. There was wine on the table whenever I
visited him and my stepmother in Paris and Urrugne, in the Basque
country, where they had a house. Everyone drank it but he. In fact,
he said he thought that I drank more than he did, day in and day out.
"He was of a religious bent, throughout his life, persuaded, as I
think he was, by St. Thomas Aquinas's logic, and enamored, as he was,
of Latin, from an early age. He was interested in Buddhism, too, but,
in the end, he said that when it came to religious matters, he was `a
Westerner.' His religiosity played a large part in his battle with
alcoholism. He converted to Roman Catholicism while in a clinic at
Dax over the Christmas holidays in 1954. In the end, he said, it was
`the sight of Sister Marie Joseph standing over my bed and smiling
down at me" that had accomplished it.'
"'I feel it impossible for me to describe that smile,' he wrote in an
account he wrote at the time. `It was not the smile of a professional
greeter; it was not one of amusement at the plight into which I had
gotten myself; but it was one of compassion, sweetness, and perhaps,
above all, it was a smile of perfect confidence that I would get well,
and gave me a feeling of hope that I shall not attempt to describe. I
have been to many hospitals and sanitariums to recover from
alcoholism, and, on several occasions, have been treated in a
perfectly kindly fashion, but I am not conscious that I have ever been
received as above….'
"'I am certain that everyone who has been converted towards or away
from any belief or way of life has a strong desire to understand what
has happened to him and to tell others of the great event, to the end
that they, too, may be brought to peace, happiness, and a useful life.
I have read many such accounts and, though it never occurred to me to
doubt the fact of the conversion, I have never been able to see how it
was accomplished: i.e., the one converted seems never to have had
anything to do with his change of heart. At least, so it was in my case.'
"'Not for one minute were all my problems solved, but from Christmas
Day I was convinced that, despite all my sins, (1) I could be saved,
and also (2) all hatreds and resentments vanished in a moment. I wish
to emphasize that, in so far as I was conscious, my will played no
part in either of these feelings. I am certain that the first was
largely inspired by a terrible fear, but I have not felt it before;
and, as for the second, it was as automatic as the love that one
suddenly experiences for a person towards whom one is unconsciously
drawn. I wish to emphasize that I endeavored to strike no bargain
with my Maker: I did not say, feel, or promise, actually on in effect,
"Lord, if you will save me from a living death, I will give up my
dislikes and hatreds." I merely knew that the people whom I felt had
offended me acted as they had because they could not help it, and I no
longer considered them blameable in any way….'
"'Nevertheless, if it can be said that one person converts another,
it was not the logic of Thomas Aquinas, but the smile of Sister Marie
Joseph and my subsequent treatment by my Catholic brothers and sisters
that melted and changed my heart and mind….'
"'If a man who is truly religious is guided by God to say the right
thing to those in need of help – and I firmly believe this – le
Chanoine Gayan could not have struck a more sympathetic chord in me
than he did in his counsel after my confession. He did not give me
one bit of specific advice about avoiding the sins I had confessed,
but spoke to me only of the Grace of God and that I must always
remember I was completely dependent on it. Intellectually, I must
have known this doctrine for years and have even lectured on it, but I
never understood it, as I did when le Chanoine Gayan spoke to me for
two or three minutes on the afternoon of January 1 [1955].'
"He read from the prayer book he received from Sister Marie Joseph
every day. He died at the age of 81 on December 31, 1979, in a
hospital in Bayonne (near Urrugne) as the result of a hole in a lung
that caused him to suffocate. Undoubtedly he would have lived longer
in America. His younger brother, Van, who lives in Bennington, is
102! But he was, he said, ready to get off the merry-go-round. When
I last saw him, he was sitting in bed having some chocolate. `Don't
worry about me – I've got a good thing going,' he said with good cheer.
"While I'm sure Sister Marie Joseph's smile played a big part, I
think he was really saved by Lucette Caron, his fifth wife. Their
story is fascinating. He met her in St. Moritz while fishing for
champagne bottles in the mid-`20s, through the instance of her
brother, Claude, who had admired my father's dexterity. When it came
time to leave Paris – he and his first wife had been footed to a trip
there by her father – he told Lucette that he'd look her up in
twenty-five years. Twenty-five years later – and without a word
having been exchanged between them in that time – he sent her a
telegram, "J'arrive" ["I'm coming"].
"Having lived an interesting life after a brief marriage in the `20s
to another American, she was beguiled, but worried too, on receiving
his telegram. He had been very handsome, yes, but that was
twenty-five years ago. Would he still have his hair, his teeth? She
asked her son, Teddy Culbert, what she should do, and he advised that
she meet the bus at Les Invalides, which she did. My father and she
took up where they left off, and soon were off to Mont St Michel and a
life together.
"Even France Dimanche, generally a scandal magazine, was touched, and
wrote it up. In that article, I think, Lucette was quoted as saying
that while she went out with Frenchmen, she always married Americans.
They were a compelling couple: he, the handsome, worldly intellectual
whose encyclopedic knowledge of history was much admired in France,
and she, the mercurial journalist (Paris-Soir, Paris Match,
Mademoiselle) who had been a Captain in the Resistance, and who was
described once as `one of the five tyrants of the fashion world.'
My father loved it that she was not a reformer, as apparently some of
his American wives had been. With nothing to rebel against, the
decision was up to him. Give it up or die in a crise alcoolique.
When my father told her he would give up drinking if she would return
to the church, Lucette said she would, and off she went to confession
– her first in many, many years. With a smile, he told me she had
said, when the priest asked what she would like to confess, "Well, I
haven't done anything that anyone else hasn't done …"
[Note: Lucette Caron was the translator for at least one French film
made in Morocco in the early 1920s and also of Michael Arlen's Le
Feutre Vert (1928). She was born February 17, 1898. Her brother
Claude married an American dancer, Margaret Petit, and their daughter
is Leslie Claire Margaret Caron (b. July 1931). Teddy Culbert,
Lucette's son by her first marriage, still lives in France.]

Cebra G.'s Religious Beliefs: Text of Carbon Copy of Document [Undated]:
I believe in an all-powerful and benign force that has ordained a
system of immutable laws by which the universe is governed. When these
laws do not seem to operate, it is merely because they are not at all,
or imperfectly, understood.. I believe that our well-being, mental,
physical and spiritual, proceeds from a conformance with these laws,
consciously or unconsciously.
I do not believe in sin in the sense that it is an offence against
some deity, but that it consists of a refusal or inability to keep the
laws that govern our every thought and action. I do not believe in a
personal God who takes an Interest in our individual behaviour,
regardless of our own attitude in the matter, but I do believe that by
an act of will or desire we can make ourselves a part of the orderly
harmonies of the universe, and that by so doing,' the ears of some of
us will be attuned to a celestial music. It is by this conscious
desire to accept the universe that we draw to ourselves those
qualities and conditions which can result in the good life for each of
us.
I believe that the measure of each human action should be whether or
not our lives tend to be permanently enhanced thereby.
I believe that the past should be without regard, except for whatever
pleasant memories it may hold for us, or warnings with respect to our
future conduct, and that regret is a luxury that the human race can
ill afford. I believe that all men are brothers and that this is .a
fact unwise to ignore.
I believe that there are many errors but no sins, and that repentance
should be limited to a decision to act in a wiser and maturer manner
in the future, should a similar occasion of error arise.
I believe in an afterlife of some sort, the details of which I am
unable to understand, but whether individual or collective survival, I
dare not speculate. I believe neither in salvation or damnation in
the conventional sense, except in so far as they are self-decreed.
The duration of each is a matter of individual choice. I also believe
that the form which our after life will take will be largely
determined by the use we make of the one we have.

- - - -

> From: rstonebraker212@comcast.net
> Date: Thu, 22 Jan 2009 06:18:44 +0000
> Subject: [AAHistoryLovers] Cebra Graves biography
>
> I am trying to find a biography, or at least
> an obituary, of Cebra Graves. Any help would
> be greatly appreciated.
>
> Bob S.
| 5492|5492|2009-01-23 19:08:57|diazeztone|William M., Tools for Fools|
Anybody know anything about this book?

Alcoholics Anonymous Book:
"Tools For Fools" 1971 by William M.

ld pierce
aabibliography.com

- - - -

From the moderator -- I dug up a little more
info, although I know nothing about the book:

William Musser, Tools for Fools: For Alcoholics
and Other Human Beings

First printing: M and M Publishing, Minneapolis,
1971, over 7¾" - 9¾" tall. Full-bound gold
buckram, brown titles, 87 pages

Paperback version: Table Publishing Co., Plymouth,
Minnesota, 1978
| 5493|5493|2009-01-24 12:03:23|Bill Lash|AA History presentation - Califon NJ - 7 Feb 2009|
The Spiritual Awakenings Group of Bernardsville,
New Jersey presents two great presentations on
AA history & pre-AA history:

“The History of the AA book ‘Twelve Steps &
Twelve Traditions’ and what AA was like in the
N.Y.C. Area from 1949 to 1959”
with Matt D. from East Ridge NY

AND

“A Re-Enactment of a Washingtonian Temperance
Meeting”
with April K. from Lebanon Township NJ

on Saturday, February 7th, 2009
from 1:00PM – 5:00PM

at the
Fairmont Presbyterian Church Community House
247 County Route 517
(across from the Fairmont Cemetery)
Califon, New Jersey 07830

Matt D. is the son-in-law of Tom P. Tom helped
AA co-founder Bill W. write and edit AA’s
“Twelve Steps & Twelve Traditions”(1952), the
stories in the second edition of the Big Book
(1955), and “Alcoholics Anonymous Comes of
Age” (1957), and was a major participant at
the AA World Service Office in N.Y.C. from
1949 to 1959. Tom was also sponsored at
different times by AA’s co-founders Dr. Bob
and Bill W. Matt has spoken at length with
Tom and has studied all of Tom’s writings and
talks about that period of time in AA history.

The Washingtonians were a temperance society
in the mid-1800s that, in the first five
years of their existence, helped approximately
500,000 alcoholics. Five years later they
self-destructed, never to be heard from again.
Bill W. read a book about them and saw that
AA was having the same problems that caused
the demise of the Washingtonians so he
developed the Twelve Traditions to assure
AA’s future.

IMPORTANT - WE WILL BE PASSING A SELF-
SUPPORTING COLLECTION BASKET TO COVER
EXPENSES AND NO COFFEE WILL BE SERVED.

For more info please call Barefoot Bill at
201-232-8749 (cell).

For a copy of the flyer, please go to
http://www.justloveaudio.com
and then click on "events" and then
scroll down to this event.
| 5494|5494|2009-01-25 17:15:10|Lee|Photos of Hank Parkhurst, Rowland Hazard, Jimmy Burwell|
Hello friends,

Has anyone a clue as to where to find/view
photos of any of these people:

Hank Parkhurst, Rowland Hazard, Jimmy Burwell

other than the standard ONE of each that can
be found everywhere?

Thanks,

Lee

Email address <FriendLeeCPA@msn.com>
(FriendLeeCPA at msn.com)

- - - -

From the moderator: for Rowland Hazard, do you
have both of these photos?

http://www.texasdistrict5.com/history-in-photos.htm

http://hindsfoot.org/archive3.html
| 5495|5493|2009-01-26 12:54:28|Arthur S|Re: AA History presentation - Califon NJ - 7 Feb 2009|
The notion that Bill W wrote the Traditions
based on reading a book about the Washingtonians
is absurd.

The Washingtonians did not help 500,000
alcoholics - the vast majority of their
membership make-up rapidly evolved to be
non-alcoholic temperance advocates and
adolescents.

Arthur

-----Original Message-----
From: AAHistoryLovers@yahoogroups.com
[mailto:AAHistoryLovers@yahoogroups.com] On Behalf Of Bill Lash
Sent: Friday, January 23, 2009 6:03 PM
To: AAHistoryLovers@yahoogroups.com
Subject: [AAHistoryLovers] AA History presentation - Califon NJ - 7 Feb 2009

The Spiritual Awakenings Group of Bernardsville,
New Jersey presents two great presentations on
AA history & pre-AA history:

"The History of the AA book 'Twelve Steps &
Twelve Traditions' and what AA was like in the
N.Y.C. Area from 1949 to 1959"
with Matt D. from East Ridge NY

AND

"A Re-Enactment of a Washingtonian Temperance
Meeting"
with April K. from Lebanon Township NJ

on Saturday, February 7th, 2009
from 1:00PM - 5:00PM

at the
Fairmont Presbyterian Church Community House
247 County Route 517
(across from the Fairmont Cemetery)
Califon, New Jersey 07830

Matt D. is the son-in-law of Tom P. Tom helped
AA co-founder Bill W. write and edit AA's
"Twelve Steps & Twelve Traditions"(1952), the
stories in the second edition of the Big Book
(1955), and "Alcoholics Anonymous Comes of
Age" (1957), and was a major participant at
the AA World Service Office in N.Y.C. from
1949 to 1959. Tom was also sponsored at
different times by AA's co-founders Dr. Bob
and Bill W. Matt has spoken at length with
Tom and has studied all of Tom's writings and
talks about that period of time in AA history.

The Washingtonians were a temperance society
in the mid-1800s that, in the first five
years of their existence, helped approximately
500,000 alcoholics. Five years later they
self-destructed, never to be heard from again.
Bill W. read a book about them and saw that
AA was having the same problems that caused
the demise of the Washingtonians so he
developed the Twelve Traditions to assure
AA's future.

IMPORTANT - WE WILL BE PASSING A SELF-
SUPPORTING COLLECTION BASKET TO COVER
EXPENSES AND NO COFFEE WILL BE SERVED.

For more info please call Barefoot Bill at
201-232-8749 (cell).

For a copy of the flyer, please go to
http://www.justloveaudio.com
and then click on "events" and then
scroll down to this event.



------------------------------------

Yahoo! Groups Links
| 5496|5496|2009-01-26 13:01:16|Glenn Chesnut|Early Indianapolis Group pamphlet|
From:  "Bruce C." <brucecl2002@yahoo.com>
(brucecl2002 at yahoo.com)
 
In "To Be Continued ...", by Charlie Bishop Jr.
and Bill Pittman, they list as item # 630:

"Alcoholics Anonymous." Indianapolis, IN:
Indianapolis Group of AA, January 1949.
Note: 3.25" x 6.25". This small 6-page foldout
pamphlet contains basic information about
AA and the Twelve Steps.
 
Have any of you seen or do you know about the
contents of this pamphlet? I have checked with
some Southern Indiana Area 23 historians, and
am told that they do not know or have a copy
of this.
 
The Indianapolis Intergroup Office prints a
"Who Me" pamphlet, that has the Johns Hopkins
University 40 questions.
 
I recall an article from the Cleveland Central
Bulletin:

Central Bulletin, June 1944, page 4.
INDIANAPOLIS  GROUP
An interesting little folder comes to our
attention from Indianapolis which undoubtedly
is sent or given to interested prospects and
it tells distinctly the first steps in
affiliation with AA as well as all necessary
factual information.
In it they report 27 members who have been
total abstainers for a period of 1 to 6 years
with the number increasing each month. The
group numbers 85 men and 8 women.
 
Do any of you know how one may get a copy of
these pamphlets?

Yours in Service and Recovery
Bruce C.
Muncie, Indiana
 
<brucecl2002@yahoo.com>
(brucecl2002 at yahoo.com)
| 5497|5497|2009-01-27 21:12:43|Michael F. Margetis|Bill Discusses the 12 Traditions: who are the other people?|
In the video "Bill Discusses the Twelve
Traditions" there's I think eight people
sitting at the table with him. This may be
too much to ask, but does anyone have a clue
who some of these folks are?

Thanks,

Michael F. Margetis

Brunswick, Maryland
| 5498|5498|2009-01-27 21:18:21|Fred|Dr. Silkworth's signature|
The "Doctors Opinion" in the 16th printing of
the First Edition contains a blank space on
pg. 2:

Very truly yours, (Signed) ----- M.D.

In the same part of the 1st printing of the
Second Edition the letter has:

Very truly yours, William D. Silkworth, M.D.

Are there any historical events, other then
Dr. W. D. Silkworth's death (1873-1951) that
prompted the use of his signature in that
edition and those which followed?

Thanx For everything you do,
Fred from Ohio
| 5499|5497|2009-01-28 09:13:33|DON HISHON|Re: Bill Discusses the 12 Traditions: who are the other people?|
That video was recorded at the GSO offices, and
the folks there were staff personal-----Donny.
| 5500|5493|2009-02-02 10:16:18|Les Spam|Re: AA History presentation - Califon NJ - 7 Feb 2009|
In the 12&12 Bill wrote at the end of Tradition
10:

"The lesson to be learned from the Washing-
tonians was not overlooked by Alcoholics
Anonymous. As we surveyed the wreck of that
movement, early A.A. members resolved to keep
our Society out of public controversy. Thus
was laid the cornerstone for Tradition Ten."

It seems clear that Bill's knowledge of the 
history of the Washingtonians did play a
role in motivating the development of the
traditions.
 
Eric

- - - -

Arthur S <ArtSheehan@msn.com> wrote:

The notion that Bill W wrote the Traditions
based on reading a book about the Washingtonians
is absurd.

- - - -

Original Message from Bill Lash
<barefootbill@optonline.net>
(barefootbill at optonline.net)

The Washingtonians were a temperance society
in the mid-1800s that, in the first five
years of their existence, helped approximately
500,000 alcoholics. Five years later they
self-destructed, never to be heard from again.
Bill W. read a book about them and saw that
AA was having the same problems that caused
the demise of the Washingtonians so he
developed the Twelve Traditions to assure
AA's future.
| 5501|5493|2009-02-02 10:26:44|Bill Lash|Re: AA History presentation - Califon NJ - 7 Feb 2009|
Good morning everybody. First of all, the
flyer DOESN'T say that Bill wrote the
Traditions because he read a book on the
Washingtonians. We all know that Bill W. was
aware of common problems being experienced
throughout AA & around that same time he read
a book about the Washingtonians & saw where
AA might end up. Also around that time the
12 Traditions began to be formulated. I put
the below flyer together quickly but the point
that I was trying to make is that the Washing-
tonians played a part in Bill W.'s writing
of the 12 Traditions. Also, if the phrase
"thousands of alcoholics" works better for
you instead of "500,000 alcoholics" simply
replace the phrase in your head when you read
it. The Washingtonians went away 150 years ago
& I don't think ANYONE knows what the exact
numbers were. The January 1991 AA Grapevine
mentions their membership was "estimated at
anywhere from one to six million, of whom
perhaps 100,000 to 600,000 were sober drunks."
I guesstimated a number & you can too.

But whatever - please don't let this distract
away from the fact that there's a cool AA
history event going on in New Jersey on
February 7th & all are welcome.

Just Love,
Barefoot Bill

- - - -

From: Cindy Miller <cm53@earthlink.net>
(cm53 at earthlink.net)

Arthur -- I never got that feeling from the
announcement. They just look like 2 mighty
interesting presentations -- not cause &
effect. Perhaps the Washingtonians were a
small influence, but NOT the total reason.

- - - -

From: "James" <jdf10487@yahoo.com>
(jdf10487 at yahoo.com)

It is my understanding that Bill wrote the
traditions based on (one) his own experience
moderating conlicts in AA, (two) mistakes he
witnessed the Oxford Group make (like placing
personalities over principles), (three) the
Washingtonians who failed to stick to their
primary purpose, and got involved in politics
which resulted in contraversy and divisions
which tore them apart. According to some
accounts Bill believed that if the Washing-
tonians had stuck to being a program for
recovery from alcoholism they might have
survived. Lastly Bill's thinking was
influenced by reading a book called 'This
Believing World" -- this book chronicled
the rise and fall of various spiritual groups
and speculated about what caused them to fail.

Sincerely, Jim F.

- - - -

Original message #5493 from Bill Lash
<barefootbill@optonline.net>
(barefootbill at optonline.net)

http://health.groups.yahoo.com/group/AAHistoryLovers/message/5493

�A Re-Enactment of a Washingtonian Temperance
Meeting� with April K. from Lebanon Township,
New Jersey on Saturday, February 7th, 2009
from 1:00PM � 5:00PM

The Washingtonians were a temperance society
in the mid-1800s that, in the first five
years of their existence, helped approximately
500,000 alcoholics. Five years later they
self-destructed, never to be heard from again.
Bill W. read a book about them and saw that
AA was having the same problems that caused
the demise of the Washingtonians so he
developed the Twelve Traditions to assure
AA�s future.
| 5502|5502|2009-02-02 12:11:29|mrsaa97|When and where is 2009 National Archives Workshop?|
Is there any information about the 2009
National Archives Workshop yet?

When will it be?

Where will it be held?
| 5503|5502|2009-02-08 17:52:05|charles Knapp|National Archives Workshop 24-27 Sep 2009 Woodland Hills CA|
The 13th National Archives Workshop will be
Sept 24 thru 27th, 2008, in Woodland Hills,
California.
 
See their flyer at:
 
http://www.aanationalarchivesworkshop.com/

______________________________

From: "Lee Carroll" <FriendLeeCPA@msn.com>
(FriendLeeCPA at msn.com)

September 24th - 27th 2009

Warner Center Marriott Hotel
21850 Oxnard Blvd
Woodland Hills, California 91367
phone: 818 887 4800

Room rate = $110/night plus tax (mention
NAAAW), cutoff date Sept 7th

Special Guest:
National Archives Workshop Archivist Gail L.

Preservation/Conservation Presenters:
David C. (Washington), Perry D. (Arkansas),
Terry L. (Arkansas) using a hands on format

Chair - George R
818 378-4186 NAAAW09@aol.com

Co-chair - Mike S
805 338 5140 aaarchivesmike@sbcglobal.net

______________________________


Lee Carroll, CPA
(805) 938-1981
| 5504|5504|2009-02-08 18:19:05|CloydG|He Who Loses His Life|
Does anyone know what story this passage came
from and who the author was? Clyde G.

- - - -

For me, AA is a synthesis of all the philo-
sophy I've ever read, all of the positive,
good philosophy, all of it based on love. I
have seen that there is only one law, the
law of love, and there are only two sins:
the first is to interfere with the growth of
another human being, and the second is to
interfere with one's own growth.

Alcoholics Anonymous 2nd edition, p. 551.

- - - -

From the moderator GFC:

The story is "He Who Loses His Life."
The author is "Bob" (initials E.B.R.), and
it appears on p. 540 in the 2nd edition of
the Big Book and p. 531 in the 3rd edition.
He updated his story in the September 1967
AA Grapevine.

See Nancy Olson's little bio (and the
text of the Grapevine story) at

http://www.a-1associates.com/westbalto/HISTORY_PAGE/Authors.htm
| 5505|5505|2009-02-08 18:34:08|diazeztone|Edgar Cole, Sobriety|
Edgar Cole, Sobriety (Philadelphia, Meroduk
Pub. Co., 1925).

Need info about this book and author. Does
anybody have any idea who Edgar Cole was?

This book was connected with the temperance
movement and the prohibition movement.

LDP\
www.aabibliography.com
| 5506|5506|2009-02-08 18:37:46|mdingle76|The date of Dr. Bob's last major talk|
AA History Lovers,

Does anyone know the actual date of Dr. Bob's
last major talk? I know it was given in
Detroit, Michigan in December 1948 — but what
day?

Matt D.
| 5507|5507|2009-02-08 19:10:19|davearlan|Writer of Ace Full-Seven-Eleven story|
Does anyone have any info on Del Tryon who is?
I have heard that he was the author of
"Ace Full-Seven-Eleven," the only story from
the original manuscript to be eliminated from
the first edition of the Big Book.

I am doing research on all the BB story writers.

Thanks,

Dave B
| 5508|5493|2009-02-08 19:16:43|James Flynn|Re: AA History presentation - Califon NJ - 7 Feb 2009|
According to a talk given by Jimmy Burwell
in 1957, Bill's writing of the traditions was
mostly influenced by reading a book called
"This Believing World" by Lewis Brown but he
was also aware of the history of the Washing-
tonian Group and had some ideas on where they
went wrong.� The talk that I am referring to
is available online for you to listen to. I
will try to enclose the link so you can review
it.� Here it is:

http://www.xa-speakers.org/pafiledb.php?action=file&id=1663

Kindest Regards, Jim F.
| 5509|5493|2009-02-08 19:18:56|khemex@comcast.net|Re: AA History presentation - Califon NJ - 7 Feb 2009|
Milton Maxwell, an early member of the Board
of Directors of AA (The Alcoholic Foundation)
was an expert on the Washingtonians and
eventually wrote a masterful manuscript on
their history. He was the one who asked Bill
Wilson if he'd ever heard of them, and Bill
hadn't. That was about the time that Bill was
thinking about putting down the yet un-named
principles which later became the Traditions.

A number of years ago I was sent a manuscript
of Milton's paper on the Washingtonians,
which I retyped into a format that could be
uploaded to the then fledgling internet. I
think the document was about 75 pages or more.
Not knowing any better myself I sent it into
the cosmos and promptly crashed a server for
hours. Never did that again!!

I probably have a copy of that document
somewhere either in hard copy or on a very
old floppy disk, the really big ones.

I'll try to find it, if no one else has a
copy around.

In Love and Service to Others,
Gerry Winkelman
| 5510|5493|2009-02-11 11:33:40|J. Lobdell|Re: AA History presentation - Califon NJ - 7 Feb 2009|
This is an unbelievably minor correction but
if anyone is looking up THIS BELIEVING WORLD
it might be worth knowing that the author is
Lewis Browne, with an e on the end.

> To: AAHistoryLovers@yahoogroups.com
> From: jdf10487@yahoo.com
> Date: Mon, 2 Feb 2009 13:03:49 -0800
> Subject: [AAHistoryLovers] Re: AA History presentation - Califon NJ - 7 Feb 2009
>
> According to a talk given by Jimmy Burwell
> in 1957, Bill's writing of the traditions was
> mostly influenced by reading a book called
> "This Believing World" by Lewis Brown but he
> was also aware of the history of the Washing-
> tonian Group and had some ideas on where they
> went wrong. The talk that I am referring to
> is available online for you to listen to. I
> will try to enclose the link so you can review
> it. Here it is:
>
> http://www.xa-speakers.org/pafiledb.php?action=file&id=1663
>
> Kindest Regards, Jim F.
| 5511|5493|2009-02-11 11:39:04|Mitchell K.|Milton Maxwell on the Washingtonians|
In 1992 Charlie Bishop (The Bishop of Books)
published a book entitled "The Washingtonians
and Alcoholics Anonymous." That book included
a reprint of the Maxwell article. I don't know
if Charlie has this in electronic format but
I'm sure it is available somewhere. I also
used to have a reprint of just the article
which I got from Nell Wing at GSO. (it was,
according to Charlie, a 42 page article.)
 
- - - -

Message #5509
http://health.groups.yahoo.com/group/AAHistoryLovers/message/5509
From: <khemex@comcast.net >
(khemex at comcast.net)

Re: AA History presentation - Califon NJ - 7 Feb 2009

Milton Maxwell, an early member of the Board
of Directors of AA (The Alcoholic Foundation)
was an expert on the Washingtonians and
eventually wrote a masterful manuscript on
their history. He was the one who asked Bill
Wilson if he'd ever heard of them, and Bill
hadn't. That was about the time that Bill was
thinking about putting down the yet un-named
principles which later became the Traditions.

A number of years ago I was sent a manuscript
of Milton's paper on the Washingtonians,
which I retyped into a format that could be
uploaded to the then fledgling internet. I
think the document was about 75 pages or more.
Not knowing any better myself I sent it into
the cosmos and promptly crashed a server for
hours. Never did that again!!

I probably have a copy of that document
somewhere either in hard copy or on a very
old floppy disk, the really big ones.

I'll try to find it, if no one else has a
copy around.

In Love and Service to Others,
Gerry Winkelman
| 5512|5512|2009-02-11 11:41:40|James Blair|Milton Maxwell and AA|
Facts on Maxwell from Markings (archives news letter.)
.org/lang/en/en_pdfs/f-151_markings_fall08.pdf

Maxwell's paper on the Washingtonian Movement
was published in the Quarterly Journal of
Studies on Alcohol, Volume 11, P 410-452,
1950.

The paper was intended to familiarize readers
with the history of the Washingtonian Movement
and to compare similarities and differences
between AA and the Washingtonians.

The AA GV carried many articles on the
Washingtonians. The first was a piece
submitted by C.H.K. of Lansing, MI, titled
"History Offers Good Lessons For AA." and
was published in the July 1945 issue.

Bill W. followed article up with an article
in the August 1945 issue titled "Modesty
One Plank For Good Public Relations" and
then an article in the September 1945 issue
titled "'Rules' Dangerous, But Unity on
Public Policy Vital to Future." In both of
these articles Bill focused on the failing
of the Washingtonians which resulted in
public controversy.

Between 1945 and to date the GV has published
over 15 articles on the Wahingtonians.

Jim B.
| 5513|5513|2009-02-11 11:46:21|Shakey1aa@aol.com|Clarence Snyder's Anniversary|
Mitchell K, Clarence Snyder's sponsee wrote me
today and mentioned that today, February 11,
would be Clarence's 71st anniversary. Happy
Birthday Clarence!

(As a side note, when Jimmy Burwell wrote
Clarence on leap year day of 1940, that the
Philadelphia Group had their first meeting,
he misspelled Snyder as Snider.)

YIS,
Shakey Mike Gwirtz
Phila, Pa. USA
| 5514|5514|2009-02-11 11:51:19|Patricia|Barefoot Bob died on 31 January 2009|
http://alcoholism.about.com/b/2009/02/09/barefoot-bob-dead-at-age-75.htm?nl=1
 
"Barefoot Bob" who created and maintained a
personal website popular with members of
Alcoholics Anonymous and other recovery groups,
died January 31, 2009 in hospice care in Idaho
after a lengthy illness. He was 75. Bob had
been sober for more than 34 years. His sobriety
date was Feb. 28, 1974.
| 5515|5515|2009-02-14 07:33:19|Arthur S|Part 0 - The Washingtonians and How the Traditions Originated and Ev|
In AA Comes of Age pg 96 Bill W wrote: "The Twelve Traditions are to group
survival and harmony what AA's Twelve Steps are to each member's sobriety
and peace of mind."

The history of the Traditions of AA is a fascinating one. There is actually
more written about the Traditions in AA literature than there is about the
Steps.

A series of postings will be sent to AAHL in the form of a timeline to cover
the history of the Traditions up through 1988. That is when the last major
chronicle of Traditions history was published in the book "The Language of
the Heart."

The postings that follow will be on the topics of:

Part 1 - What and when did Bill W likely know about the Washingtonians?
Part 2 - The Washingtonians
Part 3 - The birth of the Traditions
Part 4 - The evolution of the Traditions from long to short form
Part 5 - The role of the Traditions in the General Service Structure
Part 6 - The links among the Traditions, Conference Charter (Warranties) and
Concepts

Source references for the postings are:

[12&12-Twelve Steps and Twelve Traditions] -- [AABB-Alcoholics Anonymous,
the "Big Book"] -- [AACOA-AA Comes of Age] -- [AGAA-The Akron Genesis of
Alcoholics Anonymous, by Dick B] -- [BW-RT-Bill W by Robert Thomsen] --
[BW-FH-Bill W by Francis Hartigan] -- [BW-40-Bill W My First 40 Years,
autobiography] -- [DBGO-Dr Bob and the Good Old-timers] -- [EBBY-Ebby the
Man Who Sponsored Bill W by Mel B] -- [GB-Getting Better Inside Alcoholics
Anonymous by Nan R]

[GTBT-Grateful to Have Been There by Nell Wing] -- [GSC-FR-General Service
Conference-Final Report (identified by year)] -- [GSO-General Service
Office-service pieces] -- [GSO-AC-General Service Office Archives
Collection] -- [Gv-Grapevine-identified by month and year] -- [HIW-How It
Worked by Mitchell K] -- [HT-Harry Tiebout-the Collected Writings, Hazelden]
-- [LOH-The Language of the Heart] -- [LR-Lois Remembers, by Lois W]

[MMM-Mrs Marty Mann, by Sally and David R Brown] -- [NG-Not God, by Ernest
Kurtz] -- [NW-New Wine, by Mel B] -- [PIO-Pass It On, AAWS] -- [SI-Sister
Ignatia, by Mary C Darrah] -- [SD-Slaying the Dragon, by William L White] --
[SM-AA Service Manual and Twelve Concepts for World Service] --
[www-Internet]

Happy reading
Arthur S
| 5516|5516|2009-02-14 07:37:57|Arthur S|Part 1 - What and When Did Bill W Likely Know About the Washingtonia|
The August 1945 Grapevine carried Bill W's first Traditions article titled
"Modesty One Plank for Good Public Relations" (LOH 3-6). The previous
month's Grapevine had an article by CHK of Lansing, MI about the
Washingtonians. Bill used the CHK article as a reference to begin his
Traditions essay commentaries. The July 1945 Grapevine article by CHK
contains a number of factual errors about the Washingtonians that eventually
carried into Bill's Grapevine essays and subsequently into the 12&12 and
AACOA. So far I can find no other source that Bill W was exposed to on the
Washingtonians prior to 1945 (that does not mean there weren't any).

The September 1945 Grapevine carried Bill's second Traditions article titled
"Rules Dangerous, but Unity on Public Policies Vital to Future of AA." He
mentions the Washingtonians again but his commentary is misinformed i.e.
"they mushroomed to a hundred thousand members, then collapsed."(LOH 6-9 -
its title has been shortened). In an October 1945 Grapevine article titled
"The Book is Born" Bill mentions the Washingtonians again, in what I believe
is an incorrect context as to the major issues of division in the
Washingtonians (LOH 9-12) - more on this later.

The December 1946 Grapevine reported on the NY Intergroup's 11th annual
dinner that "Bill W, one of the two co-founders of Alcoholics Anonymous,
delivered the principal AA address at the dinner. He reviewed AA's
tremendous growth in the past few years and predicted its future. "If we
remember that our first duty is face-to-face help for the alcoholic who
still suffers from his illness, we need not worry about our future," he
said. Drawing a contrast between AA of today and a similar organization, The
Washingtonians, of 100 years ago, he pointed out how important it is to
adhere to simple principles if AA is to survive. He compared the principles
of the Franciscan order of 700 years ago to the principles of AA today, and
concluded with a restatement of the Twelve Points of Tradition that have
evolved through experience in AA.

In 1950 past General Service Board Chairman Milton A Maxwell, published an
extended paper on the Washingtonians while he was Assistant Professor of
Sociology at the State College of Washington at Pullman. This paper was the
primary source reference for October 1962, February 1971 and January 1991
Grapevine articles. There are other Grapevine articles about the
Washingtonians and it should be noted that these articles do not necessarily
go through a vetting and editing process to validate and corroborate their
content. An excellent source of information about the Washingtonians is
William White's "Slaying the Dragon" (the whole book is a gem).

The October 1962 Grapevine article about the Washingtonians illustrates some
of the difficulties and precautions of using the magazine as a reference
source. Editorial license is interspersed among source references. The
October 1962 Grapevine article states: "What happened to them? By an AA
'coincidence' there arrived at the Grapevine the same week an excerpt from a
scholarly treatment of 'The Washingtonian Movement' written by Milton A.
Maxwell, PhD and published in the Quarterly Journal of Studies on Alcohol.
The Washingtonians, Dr. Maxwell points out, had certain notable features
later incorporated into AA: ( 1 ) Alcoholics helping each other (2) Weekly
meetings (3) Shared experience (4) Fellowship of a group or its members
constantly available (5) A reliance upon the Higher Power (6) Total
abstinence from alcohol. Unfortunately, the movement eventually was torn
apart in the political and doctrinal warfare associated with the temperance
and abolition movements."

The last sentence beginning with "Unfortunately" is the editorial license of
the article's author. It gives the impression that it is a conclusion
derived from the Maxwell paper. In fact, Maxwell's paper makes no mention at
all of abolition or slavery. The paper also lists the guidelines published
by the Washingtonians on how to organize and conduct Washingtonian meetings.
Article 3 of these provisions was to "Forbid the introduction of sectarian
sentiments or party politics into any lecture, speeches, singing, or doings
of the society." The matter of prohibition evolved into a definite divisive
issue among the Washingtonians.
| 5517|5517|2009-02-14 07:44:30|Arthur S|Part 2 - The Washingtonians|
In the early 1800s, the relatively new republic of the United States was
truly on a destructive alcohol binge and the effects were devastating.
Prominent historical figures, such as George Washington, Thomas Jefferson,
Benjamin Franklin and John Adams, urgently called for a change in drinking
practices. They appealed to the country for “temperance” which at that time
meant “moderation” in drinking. (SD 4-5)

By the 1820s, people in the US were drinking on average 27 liters (7
gallons) of pure alcohol per person each year. Many religious and political
leaders were beginning to see drunkenness as a national curse. Momentum was
picked up by religious leaders to change the notion of “temperance as
moderation” to mean “temperance as abstinence.” This began the growth of
American temperance societies that would later lead to the alcohol
prohibition movement. (SD 4-5)

1840 April 5 - a group of six drinking club friends (William Mitchell, John
Hoss, David Anderson, George Steers, James McCurley and Archibald Campbell)
from Chase’s Tavern in Baltimore, MD formed a total abstinence society.
Pledging to “not drink any spirituous or malt liquors, wine or cider” they
named themselves the Washington Temperance Society (in honor of George
Washington). They later became known as Washingtonians. They required a
pledge of total abstinence and attendance at weekly meetings where members
would tell their stories of drunkenness and recovery. As a body, they
recognized no religion or creed and were politically neutral. Each member
was supposed to help alcoholics who were still drinking. They sought out new
prospects (“hard cases”). Their weekly meetings were held at Chase’s tavern
until the owner’s wife objected to the increasing loss of their best
customers. They had a 25-cent initiation fee ($5.50 today) and member’s dues
of 12 ½ cents per month ($2.75 today). (SD 8-9, www Milton Maxwell paper)

1840 November 19 - the Washingtonians held their first public meeting.
Growth of the movement was extremely rapid. Widespread and enthusiastic
support came from numerous temperance societies. The Washingtonians had
great success in mobilizing public attention on temperance by relaying their
“experience sharing” of alcoholic debauchery followed by glorious accounts
of personal reformation. A leader of the movement noted, “There is a
prevalent impression, that none but reformed drunkards are admitted as
members of the Washingtonian Society. This is a mistake. Any man may become
a member by signing the pledge and continue so by adhering to it.” (SD 9,
www Milton Maxwell paper)

1841 May 12 - the Washingtonians organized the first Martha Washington
Society meeting for women and children in NY. They provided moral and
material support to reform female inebriates and assisted the wives and
children of male inebriates. This was the first temperance movement in which
women assumed leadership roles. The movement also spawned juvenile auxiliary
groups. Freed blacks organized separate Washingtonian societies. (SD 10)

1843 Mid-to-end - the Washingtonian movement peaked after having reached all
major areas of the US. Estimates of its membership vary and are
contradictory. The sole requirement for membership was to sign a “total
abstinence pledge.” Members included teetotalers, temperance advocates, and
a large segment of adolescents (under age 15) and drinkers of various types
whose numbers far exceeded that of the “drunkards.” A reliable estimate of
the number of alcoholics in the mix is impossible to derive. Over the
lifetime of the movement, hundreds of thousands signed pledges but the
number of rehabilitated alcoholics was likely under 150,000. (1996 GSC-FR
15, SD-10, www Milton Maxwell paper)

1847 - Estimate of when the Washingtonians “spent its force.” The society
originally favored “moral suasion” to achieve reformation of the alcoholic
through abstinence. However, the Washingtonian membership makeup changed
rapidly and radically to consist mainly of non-alcoholic temperance
advocates. Sentiments shifted away from reformation of alcoholics to the
pursuit of a legal means to prohibit alcohol. Washingtonian practices came
to be viewed as outmoded and interest waned. There was no sudden collapse.
When the novelty and emotional appeal of the Washingtonians became outmoded,
they simply faded from the scene.

“AA Comes of Age” (pg 125) cites issues such as religion, politics and
abolition of slavery as root causes of the Washingtonian decline. While
there were certainly cases of this, there is no compelling evidence to
support or conclude that these issues had a major role in the Washingtonians
downfall. Prohibition was certainly a very divisive issue among the
Washingtonians as were power struggles among its leadership. However, the
major and pervasive causes of the Washingtonians downfall appear to be a
direct result of their departing from their original membership makeup
(which started out as all alcoholics) and their departing from their
original primary and single purpose (which began as one alcoholic helping
another alcoholic who was still suffering). It is a powerful lesson on the
vital importance of AA’s Traditions to the ongoing survival of the AA
Fellowship. (SD 8-14, 12&12 178-179, AACOA 124-125, PIO 366-367. www Milton
Maxwell paper)
| 5518|5518|2009-02-14 07:48:53|Arthur S|Part 3 - The Birth of the Traditions|
1935 June - Almost a century after the Washingtonians, the AA Fellowship
started in Akron, OH. It was a result of an action that later formed the
heart of Step 12 and Tradition 5 as AA's primary purpose of carrying a
message of recovery from one alcoholic to another still-suffering alcoholic.
AA's co-founders, Bill W and Dr Bob, first met on Mothers Day May 12, 1935.
A few weeks later, Dr Bob went on his last binge. Bill helped him through 3
days of sobering up to get ready for a scheduled surgery. Dr Bob had his
last drink on the day of the surgery, which is celebrated as June 10, 1935.
Bill W's sobriety date is December 11, 1934. AA marks its beginning as the
day that Dr Bob, the second alcoholic, had his last drink. (AACOA, DBGO,
PIO)

1935 July 4 - Carrying a message to a still-suffering alcoholic also led to
the founding of AA's first group. Bill W and Dr Bob visited Bill D at Akron
City Hospital in late June. Bill D had already been hospitalized 8 times in
1935 for his drinking and It took 5 days before he admitted he could not
control his drinking. The 4th of July is an important date in our nation's
history (it is Independence Day). The 4th of July is also an important date
in AA history. AA's first group, Akron #1, marks its beginning as July 4,
1935 when Bill D, AA #3, was discharged from Akron City Hospital and joined
with Bill W and Dr Bob to help other alcoholics. During the first 4 years of
the AA Fellowship, there were two groups: Akron #1 and New York City. (AACOA
71-73, AABB 184, BW-RT 219-220, DBGO 81-89, NG 37, 319, PIO 152-154, GB 42,
AGAA 202-203).

In their earliest years, the AA groups in Akron and NY were directly
affiliated with the Oxford Group. It certainly was helpful at the beginning
but over time, it produced problems. During 1936, Bill W's efforts in
working only with alcoholics were criticized by NY OG members. Similarly, in
Akron, T Henry and Clarace Williams were criticized by OG members who were
not supportive of their efforts being extended primarily to alcoholics. (NG
44-45, NW 73, AGAA 76)

1936 December - AACOA 102 notes that one of the earliest personal
experiences that influenced the Traditions occurred when Bill W was two
years sober. Charles B Towns offered Bill a lucrative job at his hospital as
a lay alcoholism therapist. After years of a hand to mouth existence Bill
wanted the job very much. The question was put to the NY group meeting in
Bill's home and they rejected it. Bill complied and cooperated with their
decision and later wrote in AACOA 101-102: "Three blows, well and truly
struck, had fallen on the anvil of experience . The common welfare must come
first . AA cannot have a class of professional therapists . and God,
speaking in the group conscience, is to be our final authority." Bill went
on to write "Clearly implied in these three embryo principles of tradition
was a fourth: Our leaders are but trusted servants; they do not govern."
(AACOA 100-102, LR 197, BW-RT 232-234, NG 63-64, PIO 175-177)

On the AA calendar of "year two" (1937) the spirit of Tradition 3 emerged. A
member asked to be admitted who frankly described himself to the "oldest"
member as "the victim of another addiction even worse stigmatized than
alcoholism." The "addiction" was "sex deviate" (revealed by Bill W in an
audiotaped talk to the 1968 GSC). Guidance came from Dr Bob (the oldest
member in Akron, OH) asking, "What would the Master do?" The member was
admitted and plunged into 12th Step work. (DBGO 240-241 12&12 141-142) Note:
this story is often erroneously intermingled with an incident that occurred
eight years later in 1945 at the 41st St clubhouse in NYC. (PIO 318, 12&12
141-142).

1937 Late spring - some leaders of the OG at the Calvary Mission ordered
alcoholics staying there not to attend meetings at Clinton St. Bill W and
Lois were criticized by OG members for having "drunks only" meetings at
their home. They were described as "not maximum" (an OG term for those
believed to be lagging in their devotion to OG principles). (EBBY 75, LR
103, BW-RT 231, NG 45, NW 89-91)

1937 August - Bill and Lois stopped attending Oxford Group meetings and the
NY AAs separated from the OG. This was the beginning of AA separating itself
from outside affiliation and it set the groundwork for what would later
become Tradition 6. The Akron group remained affiliated with the OG for two
more years. (LR 197, AACOA vii, 74-76)
1937 October - Bill W and Dr Bob met again in Akron, OH. There were two
groups then and about 40 sober members (more than half were sober for over a
year). It was a remarkable success story since every one of the sober
members had previously been considered hopeless and beyond any help at all.
Bill had some rather grandiose ideas for AA hospitals, paid missionaries and
a book of experience to carry the message to distant places. Dr Bob liked
the book idea but not the hospitals and paid missionaries. In a meeting at T
Henry Williams home, Bill's ideas narrowly passed. A single vote made the
difference among the meeting of 18 Akron members. The NY group was more
enthusiastic. This historic milestone marked the decision to write the Big
Book. (AACOA vii, 76-77, 144-146, BW-RT 239-243, DBGO 123-124, NG 56-57, PIO
180, LOH 142)

1937 Late - The book project's first challenge was financing and it was no
simple matter. The country was still in the grips of the great economic
depression and the prospects of World War II were looming dangerously large
in Europe and Asia. Initial efforts to raise funds were not successful. Bill
W's brother-in-law, Dr Leonard V Strong, set up a meeting in December 1937
with Willard S Richardson (who was an ordained minister and manager of John
D Rockefeller's philanthropies). A second meeting took place in January
1938. (AACOA 147-149, BW-RT 245-246, NG 65-66, PIO 181-185)

1948 February - Willard Richardson asked Frank Amos to visit Akron and make
a report on the Fellowship. Amos wrote a very favorable and glowing report
that Richardson sent to John D Rockefeller Jr urging a donation of $5,000 a
year for 1 or possibly 2 years (the equivalent of $74,000 a year in today's
dollars). (BW-FH 105-106 says $10,000, $5,000 a year for 2 years, in LOH 61
Bill W says $30,000 - both figures are wrong). (SM S3, BW-RT 246, LR 197,
DBGO 128-135, BW-FH 105-106, PIO 185-187, LOH 143, AGAA 217, 258)

1938 March - Rockefeller replied to Richardson that it was contrary to the
policy of his philanthropies to fully fund a charitable enterprise unless it
was decided to carry it indefinitely. Rockefeller declined to make a
donation for the second year but did provide $5,000 to be held in a fund in
the Riverside Church treasury. Much of the fund was used to immediately
assist Dr Bob by paying off the mortgage to his home. The remainder was used
to provide Bill and Dr Bob, who were both in very difficult financial
straits, with $120 a month ($1,800 a month today) so that they could
continue to dedicate themselves full time to the Fellowship. (BW-RT 247,
AACOA 149-151, DBGO 135, PIO 187-188, GSO-AC)

1938 August 5 - the Alcoholic Foundation was established as a charitable
trust with a board of five Trustees (in LOH 61 Bill W said it started with
seven Trustees). The trust indenture document specified that non-alcoholic
trustees were to make up a majority of the board. The terms "Class A" and
"Class B" trustees were used to make a distinction between non-alcoholic and
alcoholic board members. Its first meeting took place on August 11. (GSO,
BW-RT 248, AACOA 151-152, LR 197, NG 66, 307, 330).

1939 April - the first edition of "Alcoholics Anonymous" was published at a
selling price of $3.50 ($52 today). the Foreword to the first edition Big
Book has many of the key principles that later shaped the Traditions. To
quote from the foreword: "... It is important that we remain anonymous. We
would like it understood that our alcoholic work is an avocation. When
writing or speaking publicly about alcoholism, we urge each of our
Fellowship to omit his personal name, designating himself instead as 'a
member of Alcoholics Anonymous' ... Very earnestly we ask the press also, to
observe this request, for otherwise we shall be greatly handicapped ... We
are not an organization in the conventional sense of the word. There are no
fees or dues whatsoever. The only requirement for membership is an honest
desire to stop drinking. We are not allied with any particular faith, sect
or denomination, nor do we oppose anyone. We simply wish to be helpful to
those who are afflicted ..." (AABB xiii-xiv 4th edition) this text also
later formed the basis for the AA Preamble

In the late 1930s and early 1940s, public relations had the most dramatic
impact on AA membership growth. Liberty Magazine, headed by Fulton Oursler,
carried a piece titled Alcoholics and God by Morris Markey (who was
influenced to write the article by Charles Towns). It generated about 800
inquiries from around the nation. Oursler (author of "The Greatest Story
Ever Told") became good friends with Bill W and later served as a Trustee
and member of the Grapevine editorial board. (AACOA 176-178, LOH 145,
180-183 BW-FH 127-129, PIO 223-224)

Membership grew suddenly in Cleveland due to the September Liberty Magazine
article and a series of editorials in the Cleveland Plain Dealer by Elrick B
Davis. As a result, the Cleveland group was flooded with appeals for help.
Newcomers with just a few days of sobriety were assigned to make 12th Step
calls. Cleveland membership surged from 20 to several hundred. (AACOA viii,
177-178, BW-RT 261, LR 197, LOH 145-146, SI 164, PIO 224, AGAA 4-5)

1939 October - (AACOA viii says summer) Akron members of the "alcoholic
squad" withdrew from the Oxford Group and held meetings at Dr Bob's house.
The founding of the Cleveland Group and this action by the Akron Group ended
all outside affiliation between the AA Fellowship and the OG or anyone else.
(NW 93-94, SI 35, DBGO 212-219, NG 81, GTBT 123, AGAA 8-10, 188, 243)
| 5519|5519|2009-02-14 07:54:14|Arthur S|Part 3 - The Birth of the Traditions (continued)|
1940 February 8 - John D Rockefeller Jr. held a dinner for AA at the Union
League Club. 75 of 400 invited guests attended. Nelson Rockefeller hosted in
the absence of his ill father. The dinner produced much favorable publicity
for AA. It also raised $2,200 ($32,000 today) from the attendees ($1,000
from Rockefeller). Rockefeller and the dinner guests continued to provide
"outside contributions" of about $3,000 a year ($43,500 today) up to 1945
when they were asked to stop contributing. The Alcoholic Foundation received
the donations and income from sales of the Big Book for safekeeping. (LR
197, BW-RT 264-267, AACOA viii, 182-187, NG 92-94, BW-FH 109-112, PIO
232-235).

1940 April 16 - Cleveland Indians baseball star "Rollicking" Rollie H had
his anonymity broken in the Cleveland Plain Dealer and nationally. Bill W
did likewise in later personal appearances in 1942 and 1943. (AACOA 135,
BW-RT 268-270, DBGO 249-253, NG 85-87, 96-96, AACOA 24-25, BW-FH 134-135,
PIO 236-238, GTBT 156)

1940 May 22 - Works Publishing Co was legally incorporated as a publishing
arm of the Alcoholic Foundation. The major stockholders, Bill W and Hank P,
gave up their stock with a written stipulation that Dr Bob and Anne would
receive 10% royalties on the Big Book for life. (AACOA 189-190, LR 199,
BW-FH 119, SM 11, PIO 235-236, GTBT 92, GSO-AC)

1940 October - Bill W went to Philadelphia to speak to Curtis Bok, one of
the owners of the Saturday Evening Post (the largest general circulation
magazine in the US with a readership of 3,000,000). Later, in December, Jack
Alexander was assigned to do a story on AA. (LR 131, BW-RT 278-279, BW-FH
140-141, PIO 244-245, GB 82)

1941 March 1 - Jack Alexander's Saturday Evening Post article was published
and became AA's most notable public relations blessing. The publicity caused
1941 membership to jump from around 2,000 to 8,000. Bill W's and two other
members' pictures appeared full-face in the article. (AACOA viii, 35-36,
190-191, BW-RT 281, LOH 149-150, BW-FH 146, PIO 245-247) The article, led to
over 6,000 appeals for help to be mailed to the NY Office. (SM S7, PIO 249)
Consequently, the NY office asked groups to donate $1 ($14 today) per
member, per year, for support. This began the practice of financing what is
today called the General Service Office from group and member donations.
(AACOA 112, 192, LOH 149, SM S7)

From all these public relations blessings emerged the proven principle in
the long form of Tradition 11 that states, "There is never need to praise
ourselves. We feel it better to let our friends recommend us."

1941 - Clarence S founder of AA in Cleveland joined with Cleveland pioneer
Abby G to start AA's first Central Office. Bill W also credits Abby G and
the Cleveland Central Office with introducing the principle of rotation to
AA.

1941 December 8 - the US entered World War II. With the possibility of being
recalled to active duty in the Army, Bill W requested that he be granted a
royalty on book sales to provide financial support for his wife Lois. The
board approved a 10% royalty. Prior to this, Dr Bob was voluntarily giving
Bill half the 10% royalty that he and Anne were (irregularly) receiving.
(1951 GSC-FR 13)

1942 - Board Trustee A LeRoy Chipman asked John D Rockefeller Jr. and his
1940 dinner guests for $8,500 ($102,500 today) to buy back the remaining
outstanding shares of Works Publishing Inc. stock. Rockefeller lent $4,000,
his son Nelson $500 and the other dinner guests $4,000. By acquiring all the
outstanding shares it ensured that complete ownership of the Big Book would
be held in trust for the entire AA Fellowship. Rockefeller's custom was to
forgive $1 of debt ($12 today) for each $1 repaid. The Rockefeller and
dinner guest loans were repaid by 1945 out of Big Book income. (AACOA 189,
BW-FH 110-111, SM S7, LOH 148, AACOA says $8,000)

1942 October - Clarence S stirred up a controversy in Cleveland after
discovering that Dr Bob and Bill W were receiving royalties from Big Book
sales. (DBGO 267-269, BW-FH 153-154, AACOA 193-194) Bill and Dr Bob
re-examined the problem of their financial status and concluded that
royalties from the Big Book seemed to be the only answer to the problem.
Bill sought counsel from his spiritual sponsor, Father Edward Dowling, who
suggested that Bill and Bob could not accept money for 12th Step work, but
should accept royalties as compensation for special services. This later
formed the basis for Tradition 8 and Concept 11. Due to the amount of time
both co-founders dedicated to the Fellowship, it was impossible for either
of them to earn a living through their normal professions. (AACOA 194-195,
PIO 322-324)

1940s Early - the NY office was variously called the Headquarters or Central
Office or General Office. It had the vital job of responding to letters from
groups and members. It also provided a central communications link to
members attempting to start groups and helping them with growing pains. The
letters from groups and members gave firm signals of a need for guidelines
to help with problems that occurred repeatedly. Basic ideas for the 12
Traditions came from these letters and the principles defined in the
Foreword to the first edition Big Book. (AACOA 187, 192-193, 198, 203-204,
PIO 305-306, LOH 154)

1944 June - Volume 1, No. 1 of the Grapevine was published (1,200 copies).
The Grapevine later played a critical and central role in the development of
the Traditions and General Service Conference. It is also recognized in the
long form of Tradition 9 as AA's "principal newspaper" given its newspaper
format at the time. (AACOA viii, 201-203, 212, LOH 153-154, SM S79, PIO 305)


1945 - The Alcoholic Foundation wrote to John D Rockefeller Jr and the 1940
dinner guests that AA no longer needed their financial help. Big Book
royalties could look after Dr Bob and Bill and group contributions could pay
the office expenses. If these were insufficient, the reserve accumulated out
of literature sales could meet the deficit. In total, Rockefeller and the
dinner guest donated $30,700 ($345,000 today) to AA. The donations were
viewed as loans and paid back out of Big Book income. This led to the
principle of being fully self-supporting declining all further outside
contributions and later formed the basis of Tradition 7. (AACOA 203-204)

1945 April - by the mid-1940s the accumulated letters sent to the NY office
by groups and members led to reliable conclusions on what practices worked
well and what did not. Groups were also asked to send in their membership
rules and it provided quite a jolt. If all the rules were applied
everywhere, it would be impossible for any alcoholic to join AA. Earl T,
founder of AA in Chicago suggested to Bill W that the experiences sent in
from group and member correspondence might be codified into a set of
principles to offer tested solutions to avoid future problems. Earl
recommended to Bill W that he codify the Traditions and write essays on them
in the Grapevine. Earl T had a major role in the development of the
Traditions (both long and short forms). He later served as a Class B Trustee
from 1951-1954 and helped establish the General Service Conference. He is
also the member described in the Big Book chapter "The Family Afterward"
(AABB 135) as getting drunk again after his wife nagged him about his
smoking and drinking coffee.(SM S8, AACOA 22, 203, GTBT 54-55, 77, SM S8,
PIO 306, LOH 20-24)

Bill W wrote in AACOA 208 that the period from 1945-1950 was one of immense
strain and test. The three main issues were money, anonymity and what was to
become of AA when its old timers and founders were gone. This 5-year period
saw Bill's most intensive and exhaustive work of establishing a service
structure and advocating the Traditions.

The August 1945 Grapevine carried Bill W's first Traditions article titled
"Modesty One Plank for Good Public Relations" setting the groundwork for his
5-year campaign for the Traditions. The preceding July 1945 Grapevine
edition had an article by member CHK of Lansing, MI about the
Washingtonians. Bill used this article to begin his essay commentaries on
the Traditions. The July 1945 article by CHK contained a number of factual
errors about the Washingtonians that carried into Bill's Grapevine essays
and subsequently into the 12&12 and AACOA.

1946 April - The Grapevine was incorporated in April 1946 as the second
publishing arm of the Alcoholic Foundation. The April 1946 Grapevine carried
Bill W's essay titled "Twelve Suggested Points for AA Tradition." They later
came to be called the "Long Form of the Traditions." Bill W wrote Grapevine
essays on the Traditions up to late 1949. The essays are preserved in LOH
and were used in writing the 12&12 and AACOA.
| 5520|5520|2009-02-14 07:59:04|Arthur S|Part 4 - The Evolution of the Traditions from Long to Short Form|
1946 - Bill started to feel out the board and the Fellowship on the idea of
various geographical Areas coming together as an elected service conference.
The board and Dr Bob were not very enthusiastic about the idea. This marked
the first suggestion for the General Service Conference. (LOH 338, SM 12
says 1945)

1946 - A dispute arose over a funding solicitation letter from the National
Council for Education on Alcoholism (NCEA) by Marty M. Dr Bob and Bill W's
names appeared on the letterhead. An Alcoholic Foundation Board statement on
fund raising was printed in the October 1946 Grapevine to disavow AA
affiliation. (GTBT 29, NG 119, MMM 185)

1947 April 8 - after a difficult year of talks on policy and structure, Bill
W wrote a paper titled "Our AA General Service Center-The Alcoholic
Foundation of Yesterday, Today and Tomorrow." It outlined a history of the
Foundation and recommended a General Service Conference and renaming the
Alcoholic Foundation to the General Service Board of Alcoholics Anonymous.
The Trustee's reaction was at first defensive and then outright negative.
They saw no need for change. Most members would not associate the seeds of
the Twelve Traditions and Twelve Concepts with the years 1946 and 1947
respectively. AA was on the verge of its teenage years and a visionary Bill
W was laying the groundwork for the membership's coming of age. (AACOA
210-211, www, GSO-AC)

In his August 1947 Grapevine Traditions essay titled "Last Seven Years Have
Made AA Self-Supporting" Bill W wrote "Two years ago the trustees set aside,
out of AA book funds, a sum which enabled my wife and me to pay off the
mortgage on our home and make some needed improvements. The Foundation also
granted Dr Bob and me each a royalty of 10% on the book Alcoholics
Anonymous, our only income from AA sources. We are both very comfortable and
deeply grateful." (LOH 62-66)

The December 1947 Grapevine carried a notice that an important new 48-page
pamphlet titled "AA Traditions" was sent to each group and that enough
copies were available for each member to have one free of charge. It was
AA's first piece of literature dedicated totally to the Traditions.

A sad and gloomy cloud emerged in 1947; Dr Bob was stricken with cancer.
(AACOA 209, BW-RT 303-304) Dr Bob's cancer was diagnosed as terminal in the
summer of 1948. Bill W was spurred into greater urgency by the progression
of Dr Bob's illness and pressed harder for a General Service Conference. It
resulted in hot debates and a serious rift developed between Bill and the
Class B trustees over Bill's use of "sledge-hammer tactics." In AACOA 210
Bill admits to writing a sizzling memo that "nearly blew the Foundation
apart." (AACOA 210-211, DBGO 320, 348, GSO-AC)

1949 July 14 - in a letter to the Rev Sam Shoemaker Bill W wrote "So far as
I am concerned, and Dr Smith too, the Oxford Group seeded AA. It was our
spiritual wellspring at the beginning." In AACOA 39 Bill also wrote, "Early
AA got its ideas of self-examination, acknowledgment of character defects,
restitution for harm done, and working with others straight from the Oxford
Groups and directly from Sam Shoemaker, their former leader in America, and
from nowhere else." (AGAA 137)

1949 - as plans for the first International Convention were under way, Earl
T suggested to Bill W that the Twelve Suggested Points for AA Tradition
would benefit from revision and shortening. (AACOA 213 says it occurred in
"1947 or thereabouts"). Bill, with Earl's help, set out to develop the short
form of the Twelve Traditions, which was published in the November 1949
Grapevine. (AACOA 213, GTBT 55, 77, PIO 334, www)

The entire November 1949 Grapevine was dedicated to the Traditions in
preparation for the Cleveland Convention in 1950. In 1953, two wording
changes were made to the version published in 1949: the term "primary
spiritual aim" was changed to "primary purpose" in Tradition Six, and the
term "principles above personalities" was changed to "principles before
personalities" in Tradition Twelve. The November Grapevine issue also
contained an article by Bill W titled "A Suggestion for Thanksgiving." Bill
endorsed a suggestion in a letter and article from member TDY titled "You
have a stake in the future of AA." The suggestion was to "adopt Thanksgiving
Week as a time for meetings and meditation on the Tradition of Alcoholics
Anonymous." (LOH 95-96).

1950 July 28-30 - AA's 15th anniversary and first International Convention
was held at Cleveland, OH (estimated 3,000 attendees). The Traditions
meeting was held in the Cleveland Music Hall. Following talks on the
Traditions by 6 old-timer members, Bill W was asked to sum up the Traditions
for the attendees. Contrary to popular belief, the short form of the
Traditions were not approved at the 1950 Convention, Bill W did not recite
either the short or the long form of the Traditions to the attendees.
Instead, he paraphrased and summarized a variation of the Traditions that is
preserved in LOH 121.This is what Bill W read and was approved:

"That, touching all matters affecting AA unity, our common welfare should
come first; that AA has no human authority - only God as he may speak in our
Group Conscience;

that our leaders are but trusted servants, they do not govern;

that any alcoholic may become an AA member if he says so - we exclude no
one;

that every AA Group may manage its own affairs as it likes, provided
surrounding groups are not harmed thereby;

that we AAs have but a single aim, the carrying of our message to the
alcoholic who still suffers;

that in consequence we cannot finance, endorse or otherwise lend the name
'Alcoholics Anonymous' to any other enterprise, however worthy;

that AA, as such, ought to remain poor, lest problems of property,
management and money divert us from our sole aim;

that we ought to be self-supporting, gladly paying our small expenses
ourselves;

that AA should remain forever non-professional, ordinary 12th Step work
never to be paid for;

that, as a Fellowship, we should never be organized but may nevertheless
create responsible Service Boards or Committees to insure us better
propagation and sponsorship and that these agencies may engage fulltime
workers for special tasks;

that our public relations ought to proceed upon the principle of attraction
rather than promotion, it being better to let our friends recommend us;

that personal anonymity at the level of press, radio and pictures ought to
be strictly maintained as our best protection, against the temptations of
power or personal ambition;

and finally, that anonymity before the general public is the spiritual key
to all our Traditions, ever reminding us we are always to place principles
before personalities, that we are actually to practice a genuine humility.
This to the end that our great blessings may never spoil us; that we shall
forever live in thankful contemplation of Him who presides over us all."

Following Bill's summation, the attendees unanimously approved the
Traditions by standing vote. Notably missing from what Bill recited to the
attendees were the principles in Tradition 10 of AA having no opinion on
outside issues and not drawing the AA name into public controversy.
Nevertheless, the attendees unanimously approved what Bill W presented.
(AACOA 43, PIO 338, LOH 117-124)

1950 July 30 - Dr Bob made a brief appearance for his last talk. (GSO, PIO
339-342) Bill W later visited Dr Bob in Akron, OH for their last visit
together. Bill advised Bob that the board would likely give its consent to a
multi-year trial period for the General Service Conference. Dr Bob gave Bill
his endorsement as well. (AACOA 213-215, DBGO 325, 340, 342-343, PIO 342,
344)

On November 16, 1950 Dr Bob (age 70) co-founder of AA, died of cancer at
City Hospital in Akron, OH.

1950 - Class A trustees Leonard Harrison and Bernard B Smith resolved a
5-year conflict between Bill W and the Board on having a Conference. Smith,
who Bill later called "the architect of the service structure," chaired a
trustee's committee that recommended that Conferences be held on a trial
basis from 1951-1954 and that in 1955 it would be evaluated and a final
decision made. The recommendation was approved at the Board's Fall meeting.
(AACOA 209-212, PIO 344)
| 5523|5523|2009-02-14 09:11:33|Arthur S|Part 5 - The Role of the Traditions in the General Service Structure|
[Corrected version]

The 1951 trial Conference took place from April 20-22, 1951. 37 US and
Canadian delegates (half the planned number) convened at the Commodore Hotel
in NYC as the first Conference Panel. Bernard B Smith presided. 15 Trustees
and various staff members from the NY Office and Grapevine Office joined the
Conference as voting members. The Conference unanimously recommended several
advisory actions. Among them, that AA literature should have
Conference-approval.

The 1952 trial Conference was the first Conference with all Delegates
attending. Based on a 1951 Conference advisory action recommending that AA
literature should have Conference approval, the Board formed a special
Trustees committee on literature to recommend literature items that should
be retained and future literature items that would be needed. Bill W also
reported on the many literature projects he was engaged in. The Conference
unanimously approved the Board proposals and Bill's projects (which later
resulted in publication of 6 Conference-approved books). While it did not
recommend specific advisory actions, by approving existing literature to be
retained, the Conference retroactively approved the Big Book and several
existing pamphlets, which included the long form of the Traditions.

At the 1953 trial Conference, Board Chairman Bernard B Smith reported that
the corporate name of "Works Publishing" had been changed to "Alcoholics
Anonymous Publishing." The first Conference-approved book to be distributed
under the new publishing name was the Twelve Steps and Twelve Traditions
(12&12). It contains the final wording of the short form of the Traditions,
as we know them today. (AACOA ix, 219, PIO 354-356) The 1953 Conference also
recommended that no policy should be declared or action taken on matters
liable to gravely affect AA as a whole unless by consent of at least 3/4 of
the members present. A mere majority should not authorize action."
(Reaffirmed in 1954)

1954 - Lillian R an actress and nightclub singer became the first of many
celebrities to break their anonymity and announce their alcoholism and
membership in AA. Her book (later movie) I'll Cry Tomorrow was a sensation.
Sadly, Lillian went on to drink again and it generated bad publicity for AA.
(GB 77, PIO 308-309)

February 2, 1954 - Bill W declined an honorary Doctor of Laws degree from
Yale U. (LOH 205, GB 69, BW-FH 201)

At the 1954 trial Conference, Board Chairman Bernard B Smith delivered an
eloquent talk. Its next to last paragraph is today highlighted in Chapter 1
of the AA Service Manual with the title "Why Do We Need A Conference?" The
actual title of his talk was "The Lost Commandment, The Dictionary and AA."
He left no doubt at all that he was firmly in favor of continuing the
Conference on a permanent basis. Among other items, the Conference
unanimously approved the corporate renaming of the "Alcoholic Foundation" to
the "General Service Board of Alcoholics Anonymous." The renaming took place
in October 1954.

June 26-29 and July 3, 1955 - the 5th and last trial Conference convened in
St Louis, MO. 75 Delegates unanimously recommended adoption of a permanent
Conference Charter subject to approval of the second International
Convention that would convene in St Louis on July 1. Bill W brought up the
first Conference discussion to change the Board ratio to a 2/3 majority of
alcoholics. The board ratio issue would be debated endlessly over the course
of 10 Conferences. The 1955 Conference also recommended that a plan for
selecting Class B trustees be approved. This was the first move to establish
Regions - the initial geographical groupings were called "Area A" thru "Area
E."

AA's 20th anniversary and 2nd International Convention was held in St Louis'
Kiel Auditorium from July 1-3, 1955. Estimated attendance was 3,800. Its
theme was "Coming of Age." On the final day of the Convention, Bill W made
some introductory remarks and presented a resolution to the attendees, the
heart of which read: "BE IT THEREFORE RESOLVED: That the General Service
Conference of Alcoholics Anonymous should become, as of this date July 3,
1955 the guardian of the Traditions of Alcoholics Anonymous, the perpetuator
of the World Services of our Society, the voice of the group conscience of
our entire Fellowship and the sole successors to its co-founders, Dr Bob and
Bill." It was unanimously approved by the attendees.
| 5524|5522|2009-02-14 09:14:45|Arthur S|Part 6 - The Links Among the Traditions, Conference Charter (Warrant|
[Corrected version]

The 1955 approval of the Conference also extended to a new publication
titled "The Third Legacy Manual of World Service as Proposed by Bill" the
forerunner of today's "AA Service Manual" both of which contain the
Conference Charter. The Conference Charter has 12 Articles, the 12th of
which is also called "The General Warranties of the Conference." The six
Warrantees in Article 12 are a condensed version of the Traditions to ensure
that the Conference always functions in the spirit of the Traditions. In
1962, the Warranties also formed Concept 12 of the Twelve Concepts for World
Service.

The second edition Big Book was introduced at the 1955 international
Convention at a retail price of $4.50 ($33 today). It contained a new
appendix with the short and long form of the Traditions. However, it
mistakenly listed the short form version published in the November 1949
Grapevine instead of the version published in the 12&12 in 1953. The error
was not fully corrected until the sixth printing in 1963. (AACOA 220-227,
PIO 354, 357)

At the 1956 Conference Bill W gave a talk on the rights of "Petition,
Appeal, Participation and Decision" describing them as "four principles that
might someday permeate all of AA's services." They later became key
principles of the 12 Concepts for World Service, specifically Concepts 3, 4,
5 and 6. They would also be called "traditional rights" in the Concepts and
lead some to later call the Twelve Concepts "AA's Bill of Rights." (SM 68)

The 1957 Conference approved a new set of "BYLAWS of the General Service
Board" written by Bernard B Smith. They are today contained in the "AA
Service Manual" as Appendix E. The 1957 Conference also approved publication
of "AA Comes of Age." Guised as a 3-day diary of the 1955 Convention, it is
in fact a definitive history of AA up to 1955. The Conference further
recommended that no change in Article 12 of the Conference Charter or in AA
Tradition or in the 12 Steps may be made with less than the written consent
of three fourths (or 75%) of AA groups.

The 1958 Conference approved removing the word "honest" from the term
"honest desire to stop drinking" in the AA Preamble. AA legend sometimes
erroneously states that the word "honest" was removed from Tradition 3.
Neither the long nor the short form of Tradition 3 ever contained the word
"honest." The term "honest desire to stop drinking" is from the Foreword to
the first edition Big Book. It also led to changing the wording of the AA
Preamble from "AA has no dues or fees" to "There are no dues or fees for AA
membership; we are self-supporting through our own contributions." The
changes were approved by the General Service Board in the summer of 1958
(Best of the Grapevine, vol.1, 274-275)

The 1959 Conference voted to change the corporate name "Alcoholics Anonymous
Publishing" to "Alcoholics Anonymous World Services (AAWS)." The Board
approved the name change in October 1960.

1960 April -, Bill W declined the opportunity to be on the cover of Time
magazine. (BW-FH 201)

At the1960 Conference Bill W announced that for the prior 3 years, he had
worked on codifying principles and developing essays for the structure of
the Third Legacy of Service. The principles were announced as the Twelve
Concepts for World Service. The Board adopted a policy that: "The Board
believes that AA members generally think it unwise to break the anonymity of
a member even after his death, but that in each situation the final decision
must rest with the family."

The 1962 Conference unanimously approved Bill W's manuscript titled "Twelve
Concepts for World Service." The Conference recommended that the manuscript
be distributed initially as a supplement to, and eventually as an integral
part of, the Third Legacy Manual

The 1963 Conference approved a multi-state grouping plan recommended by 1962
Conference that organized the US into six geographical Regions. Regional
Trustees would be elected to the Board as Class B (or alcoholic) Trustees
(AACOA x).

December 1964 - Bill W enthusiastically embraced a campaign to promote
vitamin B3 (niacin or nicotinic acid) therapy and created Traditions issues
within the Fellowship. (PIO 388-390)

The 1966 Conference approved a restructuring plan proposed by the Board in
1965, which changed the Board ratio to 14 alcoholic and 7 non-alcoholic
Trustees. This ended Bill W's 10-year campaign to have alcoholics make up a
2/3 majority of the Board. The number of Regional Trustees was also
increased from six to eight (six from the US and two from Canada).

The Board report accepted by the 1967 Conference recommended that "to insure
separation of AA from non-AA matters by establishing a procedure whereby all
inquiries pertaining to B-3 and niacin are referred directly to an office in
Pleasantville, NY in order that Bill's personal interest in these items not
involve the Fellowship." (PIO 391)

The 1968 Conference resolved that the showing of the full face of an AA
member at the level of press, TV, and films be considered a violation of the
Anonymity Tradition, even though the name is withheld. (PI)

July 1970 - AA's 35th anniversary and 5th Int'l Convention at Miami Beach,
FL. Bill W appeared on Sunday morning for what proved to be his last public
appearance and talk. Bill's health had steadily weakened due to emphysema.
He was confined to a wheel chair and required the administration of oxygen.
(AACOA xi, NG 145-146)

Bill W (age 75) co-founder of AA, 36 years sober, died at Miami Beach, FL on
January 24, 1971. Three months after his death, the 1971 Conference
recommended that the short form of the Twelve Concepts be approved.

1974 - In order to maintain subscriber's anonymity, the legal name of The AA
Grapevine was changed to "Box 1980" to comply with postal regulation
requiring the corporate name of an organization be placed on official
envelopes and on the magazine itself. (1989 Conference-FR 24)

The 1976 Conference approved publication of the third edition Big Book. It
also expanded a provision of Article 3 of the Conference Charter that any
change to the Steps, Traditions or six Warranties of Article 12 of the
Conference Charter, would require written approval of 75% of the registered
AA Groups known to General Service Offices around the world. This advisory
action makes any proposed change to the Steps, Traditions and Warranties a
virtual impossibility (even so much as adding or removing a comma).

The 1988 Conference approved the AA Grapevine publication of "The Language
of the Heart." It contains the Traditions essays Bill W wrote during the
1940s. It also contains many memorial and historical articles. The 1988
Conference also recommended that the 1971 Conference Action be reaffirmed
that: "AA members generally think it unwise to break the anonymity of a
member even after his death, but in each situation the final decision must
rest with the family." Further, the AA Archives continue to protect the
anonymity of deceased AA members as well as other members.
| 5525|5525|2009-02-14 09:28:35|edgarc@aol.com|Who wrote the Big Book story Me an Alcoholic?|
Any idea about who the author was of the
"Me an Alcoholic?" Big Book story ???

Nancy Olson's reliable reference simply says
author unknown, but the story reads like he's
someone we should have heard of . . . .

Edgar C. Sarasota, Florida

- - - -

From the moderator:

Nancy Olson's account does give a lot of
detailed information about this person:

http://www.a-1associates.com/westbalto/HISTORY_PAGE/Authors.htm

To give a few excerpts:

Me an Alcoholic?
2nd edition p. 419, 3rd edition p. 432,
4th edition p. 382
Author Unknown

This author's date of sobriety is believed to
be November 1947.

He was a father, husband, homeowner, athlete,
artist, musician, author, editor, aircraft
pilot, and world traveler. He was listed in
"Who's Who in America." He had been successful
in the publishing business, and his opinions
were quoted in "Time" and "Newsweek" with
pictures, and he addressed the public by radio
and television.

In A.A. he found the power he needed. In the
seven years since he had come to A.A. he had
not had a drink.

He still had some hell to go through. His
tower of worldly success collapsed, his
alcoholic associates fired him, took control,
and ran the enterprise into bankruptcy. His
alcoholic wife took up with someone else and
divorced him, taking with her all his
remaining property.

But the most terrible blow was when his
sixteen-year-old son was tragically killed.

Some wonderful things had happened, too. His
new wife and he didn't own any property to
speak of and the flashy successes of another
day were gone. But they had a baby "who,
if you'll pardon a little post-alcoholic
sentimentality, is right out of Heaven."

GFC
| 5526|5526|2009-02-20 19:22:47|stuboymooreman81|Paying his bill at the Mayflower Hotel|
Hello all, Stuart from Barking Big Book study.

On p. 154 of the Big Book, Bill is in the
lobby of the Mayflower Hotel in Akron, "almost
broke" and "wondering how his bill was to be
paid."

I was wondering how he did obtain the money
to pay his hotel bill and so forth.

Thanks a lot,
Stuart
| 5527|5527|2009-02-20 19:31:37|terry walton|Is the 3rd Step Prayer based on any earlier prayer?|
On page 63 of the Big Bood, we read what is
commonly referred to as the 3rd step prayer:

"God, I offer myself to Thee -- to build with
me and to do with me as Thou wilt. Relieve me
of the bondage of self, that I may better do
Thy will. Take away my difficulties, that
victory over them may bear witness to those
I would help of Thy Power, Thy Love, and Thy
Way of life. May I do Thy will always!"

Is this a prayer which was originally written
by some other author? Do we know who that
earlier author was? Can it be found in print
in some pre-AA written source?

Or was it based at least in part, on some
traditional prayer? If so, does anyone have
a history of the development of this prayer?

"Decision" is often referred to in Oxford
Group books. Does the wording of this prayer
in the Big Book reflect any known Oxford Group
prayers?
| 5528|5528|2009-02-20 19:33:38|Robert Stonebraker|Calvary Mission - Calvary House|
I would like to know the exact address of the
Calvary Mission which was on East 23rd Street.

Also the same for the Calvary House (across
the street from the Calvary Church).

Photos would be much appreciated. My email
address is

rstonebraker212@comcast.net
(rstonebraker212 at comcast.net)

Thanks in advance,

Bob S.
| 5529|5526|2009-02-21 14:57:19|Robert Stonebraker|Re: Paying his bill at the Mayflower Hotel|
How Bill Wilson's hotel bill was paid? A
possible answer could lie in the fact that
Bill received living expenses from the firm
of Baer and Company who sent Bill to Akron
to attempt a take-over of the Akron National
Rubber Company. Pass It On, p. 135, third
full paragraph: "He had little money, but
they promised to support his efforts."

Apparently they did, throughout that entire
summer; page 42 of Not God, first full
paragraph, states: "Early in September, Bill
Wilson's proxy battle met another apparent
defeat. His sponsors soured on projects
continuing costs, and Bill departed for New
York."

Of course, one wonders whether Henrietta
Seiberling might have paid it for him before
he moved to the Portage Lodge that month.

Bob S.

- - - -

stuboymooreman81
Subject: Paying his bill at the Mayflower Hotel

Hello all, Stuart from Barking Big Book study.

On p. 154 of the Big Book, Bill is in the
lobby of the Mayflower Hotel in Akron, "almost
broke" and "wondering how his bill was to be
paid."

I was wondering how he did obtain the money
to pay his hotel bill and so forth.

Thanks a lot,
Stuart
| 5530|5528|2009-02-21 15:01:47|corafinch|Re: Calvary Mission - Calvary House|
"Robert Stonebraker"
wrote:

> I would like to know the exact address of the
> Calvary Mission which was on East 23rd Street.

In Helen Shoemaker's biography of her
husband (I Stand By the Door: The Life of
Sam Shoemaker), the address is given as
246 East 23rd Street (page 253). When
Shoemaker arrived it was an unused chapel.

> Also the same for the Calvary House (across
> the street from the Calvary Church).

According to the same book, page 89, Calvary
House was built on the site of an old rectory
at 103 East 21st Street. Have you checked with
the parish itself for pictures?

Cora
| 5531|5531|2009-02-22 17:55:00|ryantfowler@rocketmail.com|Bill Wilson's meditation practices and guilded meditation|
Does anyone know what Bill Wilson's meditation
practices were like, especially toward the end
of his life? Also, does anyone know when
guided meditation meetings were first held?

- - - -

From the moderator:

http://hindsfoot.org/medit11.doc

"Twelve-Step Meditation in the A.A. Big Book
and the 12 & 12"

will give you an intro to a lot of this.

Among other things, this article describes
how Bill W. himself talked about the use of
guided imagery on page 100 of the 12 + 12.

The sections at the end of the article talk
about:

Quiet Time

Jacobson’s method of progressive relaxation
(VERY effective, and too little known and
used in AA)

Emmet Fox, The Golden Key
(plus Fox's method of reciting a mantra
to quiet and calm the soul)

Glenn C.
| 5532|5532|2009-02-22 18:40:35|ryantfowler@rocketmail.com|Bill Wilson lived with Ernest Holmes for a while?|
I have come to understand that Bill Wilson
was friends with Ernest Holmes. Also that
Bill Wilson lived with Ernest Holmes for
a while. Does anyone know when? And for
how long he lived there?

Ryan

- - - -

From the moderator:

Ernest Holmes doesn't show up, under either
the E's or the H's, on the list of names at
http://silkworth.net/aahistory_names/names.html

The name Ernest Holmes also does not show
up in the indices to Pass It On, AA Comes
of Age, or Not-God.

- - - -

But a Google search showed that claims have
been made about a connection between Ernest
Holmes and Bill W. by people who are involved
in New Thought and New Age spirituality:

http://improveourconsciouscontact.blogspot.com/2008/03/march-question-by-gail-dewitt.html
"New Thought principles are very similar to
AA principles. Some research by ministers and
practitioners reveals that Bill W and Ernest
Holmes, the founder of Science of Mind knew
each other and spent time together when
creating the programs I so love today."

http://forums.prospero.com/n/mb/message.asp?webtag=sp-bishopspong&msg=3657.45
"Bill W and Ernest Holmes, the Founder of the
Science of Mind philosophy (Religious Science)
were good friends and often traded concepts
and socialized together. No wonder that many
Science of Mind ideas are in AA and visa versa."

- - - -

The only Ernest Holmes whom I know about
lived from 1887-1960 and was the founder of
a movement known as Religious Science. He
was an ordained Divine Science minister.
In 1914, at the age of 25, Ernest moved to
Venice, California. On October 23, 1927,
in Los Angeles, he was married to widowed
Hazel Durkee Foster. They were to be
inseparable companions for thirty years.
In 1926 his book "Science of Mind" was
published and the Institute of Religious
Science was established. By 1930, Dr. Holmes
was speaking to overflow audiences on Sunday
mornings at the Ebell Theatre in Los Angeles.
He had a live radio program on CBS. Soon
thereafter the first branch of Religious
Science opened in Hollywood under the
leadership of Dr. Robert Bitzer. This was
the start of a worldwide movement which has
made the teaching and practice of Science of
Mind universally known. In 1953, the
Institute became the Church of Religious
Science. In 1967, it acquired its present-day
title, United Church of Religious Science,
with member churches throughout the world.

- - - -

So was there any direct link between Bill W.
and the Ernest Holmes in California who
founded Religious Science? Or is this just
myth and legend?

Glenn C. (South Bend, Indiana)
| 5533|5533|2009-02-22 18:42:55|Robert Stonebraker|Where did Ebby reside during the winter of 1935/36?|
Did Ebby -- being who he was, "Edwin
Throckmorton Thacher, the brother of the
Mayor of Albany, New York" -- really live,
eat and sleep in the Calvary Mission --
or was he kept in the much nicer Calvary
Parish House?

Bob S.

P.S. There is a picture of the Calvary
Church Parish House and Mission on the
site below - thanks Art!

http://health.groups.yahoo.com/group/Indyfourthdimension

~~~~~~~~~~~~~~~~~~~~~~

Robert Stonebraker
212 SW 18th Street
Richmond, IN 47347
(765) 935-0130
| 5534|5528|2009-02-22 18:44:23|Arthur S|Re: Calvary Mission - Calvary House|
Google search (or some other search) can
provide good info:

The current Calvary Episcopal Church address is:

237 Park Avenue South at 21st Street
New York, N.Y. 10010

http://www.nycago.org/Organs/NYC/html/CalvaryEpis.html

Graphic of church location

http://stgeorgesnyc.dioceseny.org/about/directions.php

A history note about Bill W and Sam shoemaker

http://stgeorgesnyc.dioceseny.org/about/history.php

Calvary House is adjacent to Calvary Episcopal
Church - not across the street from it - the
building faces Gramercy Park.

The photo at the link below shows Calvary House
with Calvary Church to its left.

http://www.materialreligion.org/objects/may97obj.html

Cheers
Arthur
| 5535|5450|2009-02-22 18:48:32|Peter Tippett|DR. BOB against the use of vulgar lanquage|
We had a question about Bill W. commenting on
the use of foul language at meetings.

Dr. Bob had a comment on that issue, see the
last paragraph on page 224 of "Dr. Bob and
the good Oldtimers":

"While Dr. Bob's remarks were usually kind,
Dan K. (who had been one of Doc's many patients
at St. Thomas Hospital) noted that if a man
was a phony, he would tell the man so. "And
if he was sitting at a meeting and a man
used bad language, Dr. Bob would say, "You
have a very good lead young man, but it
would be more effective if you cleaned it
up a bit."

Also, page 298 refers to "the language of
the gutter."
 
   Pete Tippett
| 5536|5536|2009-02-22 18:55:16|tigereaz|Big Book royalties -- domestic sales only?|
Bob and Bill received a stipend from the sale
of the BB ... but the proceeds now go to the
New York GSO.

The stipend was then and is now calculated
only on domestic sales of the books, is that
correct?

Thanks
Roger P
| 5537|5536|2009-02-23 19:10:55|Arthur S|Re: Big Book royalties -- domestic sales only?|
Roger:

The history of royalties is a rather long and
complicated one.

Bill and Dr Bob received royalties on the
Big Book. After Dr Bob's death Bill's royalty
agreement was modified a number of times to
grant him royalties on the Big Book, 12&12,
AA Comes of Age and The AA Way of Life
(later renamed to AS Bill sees It).

Royalties are calculated on sales in the US
and Canada. I believe there is only one
beneficiary left receiving royalties based
on an agreement between Lois Wilson and AAWS.

Total royalties paid from 1950 to 2007 amount
to around $19 million dollars (around $37
million if adjusted for inflation and converted
to 2006 dollars).

I'm going to post a multi-part series on
royalties on AAHL - it's a much misunderstood
topic - and as noted earlier a bit of a long
story.

Cheers
Arthur

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

-----Original Message-----
Subject: Big Book royalties -- domestic sales only?

Bob and Bill received a stipend from the sale
of the BB ... but the proceeds now go to the
New York GSO.

The stipend was then and is now calculated
only on domestic sales of the books, is that
correct?

Thanks
Roger P
| 5538|5538|2009-02-23 19:13:18|Glenn Chesnut|Jim Blair will be having surgery|
"James Blair"
<jblair@videotron.ca>
(jblair at videotron.ca)

is going into the hospital for surgery now,
here at the beginning of this week.

He has been with us ever since the web group
first began. He is one of the handful of key
people whose work turned this web group into
one of the best and most thorough historical
sources around on early AA history.

Please let us all give him our prayers.

Glenn C. (South Bend, Indiana)
 
| 5539|5539|2009-02-23 19:17:18|Baileygc23@aol.com|Bill W quote: Our quarrels have not hurt us ....|
Bill W. addressed one convention and said,
'Our quarrels have not hurt us one bit.'

Can anyone tell me which convention it was,
and where I can get a copy of his entire
address to that convention?
| 5540|5540|2009-02-24 09:56:39|Glenn Chesnut|Part 1 of 3: Maxwell on the Washingtonians|
From: James Blair <jblair@videotron.ca
(jblair at videotron.ca)

Part 1 of 3: Milton A. Maxwell,
"The Washingtonian Movement"

~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Quarterly Journal of Studies On Alcohol,
Vol.11,410-452,1950

THE WASHINGTONIAN MOVEMENT

By Milton A. Maxwell, Ph.D.

Assistant Professor of Sociology
State College of Washington, Pullman, Washington

INTRODUCTION

Certain similarities between the Washingtonian movement of the nineteenth century and the present day fellowship of Alcoholics Anonymous have been commented upon by a number of observers. In view of this resemblance there is more than historical interest in an account of the first movement in the United States which brought about a large-scale rehabilitation of alcoholics. The phenomenal rise and spread of the Washingtonian movement throughout the land in the early 1940's was the occasion of much discussion, exciting a deep interest. The cause of its equally rapid decline have been a subject of much speculation and are still of concern to the members of Alcoholics Anonymous who may wonder whether or not their movement is destined to a similar fate. This article, therefore, will present not merely a description and history of the movement but also an analysis of the similarities and differences between the Washingtonians and Alcoholics Anonymous.

Since the Washingtonian movement is so intimately linked to the larger temperance movement, it may be well to recall the developments which preceded 1840. Before the 1830's, "temperance" was hardly a popular cause. Even in 1812, when Lyman Beecher proposed to his fellow Congregational ministers that they formulate a program for combating intemperance, "... the regular committee reported that 'after faithful and prayerful inquiry' it was convinced that nothing could be done to check the growth of intemperance..."(1). The custom of serving liquor at ecclesiastical meetings probably influenced the outcome of this "prayerful inquiry." But Lyman Beecher was not to be stopped. He headed a new committee that recommended the following steps:

.... that district assemblies abstain from the use of ardent spirits (not wine) at ecclesiastical meetings, that members of churches abstain from unlawful vending or purchase (not from lawful vending and purchase) of liquor, that farmers, mechanics and manufacturers substitute monetary compensation for the ration of spirits, that voluntary associations aid the civil magistrates to enforce the laws, and that the pamphlet of Dr. Rush (2) be printed and circulated (1).The fact that these proposals were regarded as radical by the custodians of the New England conscience is a sufficient clue to the state of public opinion in 1812.

It was not until 1825 that Lyman Beecher preached his famous Six Sermons (3), in which he defined intemperance not merely as drunkenness but as the "daily use of ardent spirits." In 1826, in Boston, Beecher and Justin Edwards spearheaded the founding of the first national society, "The American Society for the Promotion of Temperance" (American Temperance Society) which sought, according to its constitution, "...to produce such a change of public sentiment, and such a renovation of the habits of individuals and the customs of the community, that in the end temperance, with all its attendant blessings, may universally prevail(4)."

The temperance movement began to take hold. In 1829 there were about 1,000 societies with a membership of approximately 100,000. By 1834 there were 5,000 local societies claiming 11,000,000 members, a gain of 500 per cent in 5 years. A temperance press had been established. Effective literature had emerged. Politicians were taking notice. In 1836 the American Temperance Society was merged into the new and more inclusive "American Temperance Union," which decided to take the stand of "total abstinence from all that can intoxicate(5)."

This step required an entirely new orientation. It is therefore not surprising that sone 2,000 societies and countless individuals were not ready to go along. Many wealthy contributors, unwilling to forgo wine, withdrew their support. Some leaders were discouraged by the resistance to the new pledge and became inactive. Various controversial issues added to the dissension. The movement fell upon lean years. Its leaders, in 1840, were wondering what could be done to restore the momentum of the years preceding 1836. Their effort were groping and limited.

As for the alcoholic, it was the prevailing opinion, up to 1840, that nothing could be done to help him. Occasionally a "drunkard" did "reform," but this did not erase the general pessimism as to the possibility of rehabilitating drunkards. Since alcohol was held to be the "cause" of alcoholism, the temperance movement was aimed solely at keeping the nonalcoholic from becoming an alcoholic. This implied indifference to the alcoholic was epitomized by Justin Edwards in 1822: "Keep the temperate people temperate; the drunkards will soon die, and the land be free(6)."

Thus the stage was set for the emergence of the Washingtonian movement.

THE BALTIMORE ORIGINS

One Thursday evening, April 2, 1840, six friends were drinking, as they were wont to do almost every evening, in Chasels Tavern, on Liberty Street, in Baltimore. They were William K. Mitchell, a tailor; John F. Hoss, a carpenter; David Anderson and George Steers, both blacksmiths; James McCurley, a coachmaker; and Archibald Campbell, a silversmith(7). Their conversation turned to the temperance lecture which was to be given that evening by a visiting lecturer, the Rev. Matthew Hale Smith. In a spirit of fun it was proposed that some of them go to hear the lecture and report back. Four of them went and, after their return, all discussed the lecture.

... one of their company remarked that, "after all, temperance is a good thing." "0," said the host, "they're all a parcel of hypocrites." "O yes," replied McCurley, "I'll be bound for you; it's your interest to cry them down, anyhow." "I'll tell you what, boys," says Steers, "Let's form a society and make Bill Mitchell president.".. The idea seemed to take wonderfully; and the more they laughed and talked it over, the more they were pleased with it(8).

On Sunday, April 5, while the six were strolling and drinking, the suggestion crystallized into a decision to quit drinking and to organize a total abstinence society. It was agreed that Mitchell should be the president; Campbell the vice-president; Hoss, the secretary; McCurley, the treasurer; and Steers and Anderson, the standing committee. The membership fee was to be twenty-five cents; the monthly dues, 12½ cents. The proposal that they name the society in honour of Thomas Jefferson was finally rejected and it was decided that the president and the secretary, since they were to be the committee to draft the constitution, should also decide upon the name. It was agreed that each man should bring a man to the next meeting. And it was left to the president to compose the pledge which they would all sign the next day. The pledge was formulated by Mitchell as follows:

"We whose names are annexed, desirous of forming a society for our mutual benefit, and to guard against a pernicious practice which is injurious to our health, standing, and families, do pledge ourselves as gentlemen that we will not drink any spirituous or malt liquors, wine or cider."

He went with it, about nine o'clock, to Anderson's house and found him still in bed, sick from the effects of his Sunday adventure. He rose, however, dressed himself, and after hearing the pledge read, went down to his shop for pen and ink, and there did himself the honour of being the first man who signed the Washington pledge. After obtaining the names of the other four, the worthy president finished this noble achievement by adding his own(8).

The name, "Washington Temperance Society, 11 was selected in honour of George Washington. Two new members were brought to the second meeting. Strangely enough, they continued to meet for a number of weeks at their accustomed place in Chase's Tavern. When the tavern owner's wife objected to the increasing loss of their best customers, Mitchell's wife suggested that they meet in their home. This they did until the group grew too large, whereupon they moved to a carpenter's shop on Little Sharp Street. Eventually, they rented a hall of their own.

As they grew in membership they faced the problem of making their weekly meetings interesting. Their resourceful president made the suggestion that each member relate his own experience. He started off with his story of 15 years of excessive drinking, adding his reactions to his newly gained freedom. Others followed suit. This procedure proved to be so interesting and effective that it became a permanent feature of their programs. Interest and membership mounted.

In November the society resolved to try a public meeting in which Mitchell and others would tell their personal experiences. The first such meeting, held on November 19, 1840, in the Masonic Hall on St. Paul Street, was a decided success. Not only did it bring in additional members but it also called the movement to the interested attention of the people of Baltimore. It was decided to repeat these public meetings about once a month in addition to the regular weekly meetings of the society.

John Zug, a citizen of Baltimore who probably had his interest aroused by the first public meeting, made further inquiry and, on December 12, 1840, wrote a letter to the Rev. John Marsh, executive secretary of the American Temperance Union, in New York City, informing him of the new society in Baltimore. In it he told about the growth of the group:

These half a dozen men immediately interested themselves to persuade their old bottle-companions to unite with them, and they in a short time numbered nearly one hundred members, a majority of whom were reformed drunkards. By their unprecedented exertions from the beginning, they have been growing in numbers, extending their influence, and increasing in interest, until now they number about three hundred members, upwards of two hundred of whom are reformed drunkards - reformed, too, within the last eight months. Many of these had been drunkards of many years' standing, - notorious for their dissipation. indeed, the society has done wonders in the reformation of scores whose friends and the community had despaired of long since(9).

So rapidly did the society grow during the following months that on the first anniversary of the society, April 5, 1841, there were about 1,000 reformed drunkards and 5,000 other members and friends in the parade to celebrate the occasion. This demonstration made a deep impression upon the 40,000 or so Baltimoreans who witnessed the event.

Additional information on the pattern of activities which made this growth possible, and on the components of the therapeutic program which made the reformation of alcoholics possible in the first place, is given in the writings of contemporary observers. John Zug, in his first letter to John Marsh, included the following description:

The interest connected with this society is maintained by the continued active exertions of its members, the peculiar character of their operations and the frequency of their meetings. The whole society is considered a "grand committee of the whole," each member exerting himself, from week to week, and from day to day, as far as possible, to persuade his friends to adopt the only safe course, total abstinence; or at least to accompany him to the next meeting of the "Washington Temperance Society." It is a motto of their energetic and worthy President, in urging the attendance of the members at the stated meetings, "Let every man be present, and every man bring with him a man."

They have rented a public hall in which they meet every Monday night. At these weekly meetings, after their regular business is transacted, the several members rise promiscuously and state their temperance experience for each other' a warning, instruction, and encouragement. After this, any persons present wishing to unite with them are invited forward to sign the Constitution and Pledge(9).

Christian Keener, the editor of the Maryland Herald, made these further first-hand observations:

These men spared neither their money nor their time in carrying out the principles which they had espoused. Many a poor fellow who from the effect of liquor had become a burden to his family and himself was fed and clothed by them, and won by kindness to reform his life; even more than this, they have supported the families of those who they had induced to join with them, until the husband and father had procured work, and was able to support them with his own hands.

The peculiar characteristics of this great reform are first, a total abstinence pledge .... Secondly, the telling of others what they know from experience of the evils of intemperance, and the good which they feel to result from entire abstinence(9).

John W. Hawkins, an early member, had this to say in one of his Boston speeches:

Drunkard! Come up here! you can reform. I met a gentleman this morning who reformed four weeks ago, rejoicing in his reformation; he brought a man with him who took the pledge and this man brought two others. This is the way we do the business up in Baltimore. We reformed drunkards are a Committee of the Whole on the State of the Union. We are all missionaries. We don't slight the drunkard; we love him, we nurse him, as a mother does her infant learning to walk(10).

Christian Keener, in another communication, summed up the work as follows, making at the same time a comparison with the operations of the regular temperance societies:

The great advantage of the Washington Temperance Society has been this; they have reached hundreds of men that would not come out to our churches, nor even temperance meetings; they go to their old companions and drag them, not by force, but by friendly consideration of duty, and a sense of self-respect, into their ranks, and watch over them with the solicitude of friends and brothers...(9).

Such was the character of the original Baltimore "Washington Temperance Society."

THE SPREAD OF THE MOVEMENT

A phenomenon like this could not be confined to Baltimore, for the Washington men had it in their power to meet many pressing needs. First of all, there were the drunkards in need of reclamation - a need long ignored because the opinion prevailed that there was no hope for them. The meeting of this need partook of the miraculous. Secondly, there was the overwhelming drive on the part of the reformed men to carry their message of hope to other victims of drink - spilling over into a desire to prevent such suffering by winning those not addicted to certain sobriety in total abstinence. Finally, there were the needs of the temperance leaders. Set back by the 1836 decision to put temperance on a total abstinence basis, they needed a convincing argument for total abstinence as well as some effective means of rekindling enthusiasm for their cause. The Washington men were the answer to these needs, for what could be a better argument for total abstinence than its apparent power to reclaim even the confirmed drunkard; and what could excite more interest than the personally told experiences of reformed drunkards?

The first recorded activity outside of Baltimore was the speaking of John H.W. Hawkins, in February 1841, to the delegates of the Maryland State Temperance Society, meeting in Annapolis, and to the members of the State Legislature in the same city.

Hawkins, who was to become the most effective spokesman of the movement, had joined the Washington Temperance Society on June 14, 1840, after more than 20 years of excessive drinking. Born in Baltimore on September 28, 1797, he was apprenticed at an early age to a hatmaker. During this apprenticeship he developed a dependence on alcohol which was increased during 3 years in the frontier communities of the West. His religious conversion at the age of 18 did not eradicate this craving. Resuming his trade in Baltimore, he battled in vain against his addiction. The panic of 1937 left him unemployed, reducing him to a pauper on public relief. Guilt and remorse over his family's destitution only intensified his alcoholism. His own account of his last drinking days and his reclamation, as given in his first New York talk, are preserved for us:

"Never," said he, "shall I forget the 12th of June last. The first two weeks in June I averaged - it is a cross to acknowledge it - as much as a quart and a pint a day. That morning I was miserable beyond conception, and was hesitating whether to live or die. My little daughter came to my bed and said, II hope you won't send me for any more whiskey today.' I told her to go out of the room. She went weeping. I wounded her sorely, though I had made up my mind I would drink no more. I suffered all the horrors of the pit that day, but my wife supported me. She said, "Hold on, hold on. I Next day I felt better. Monday I wanted to go down and see my old associates who had joined the Washington Society. I went and signed. I felt like a free man. What was I now to do to regain my character? My friends took me by the hand. They encouraged me. They did right. If there is a man on earth who deserves the sympathy of the world it is the poor drunkard; he is poisoned, cast out, knows not what to do, and must be helped or be lost... (8).

"It did not take his associates long to discover that he had the qualities of a leader. A splendid physique and commanding presence, combined with a gift for extemporaneous speaking, made him an ideal lecturer.(l)" It is not surprising, therefore, that Hawkins was selected to speak before the Maryland State Temperance Society and the State Legislature. Christian Keener left an eyewitness report of the latter occasion which helps to explain Hawkins' appeal:

.... He commenced his speech by letting them know that he stood before then a reformed drunkard, less than twelve months ago taken almost out of the gutter; and now in the Senate chamber of his native State, addressing hundreds of the best informed and most intelligent men and women, and they listened with tearful attention. The circumstances had an almost overpowering effect on his own feelings and those of his audience. He is a man of plain, good common sense, with a sincerity about him, and easy way of expressing himself, that every word took like a point-blank shot. His was the eloquence of the heart; no effort at display(9).

About this time, a Baltimore businessman attended a temperance meeting in New York City. News of the Baltimore developments having already been circulated by John Marsh through the Journal of the American Temperance Union, this visitor was requested to give a brief history and description of the Washington Soc3ety. A conversation with Dr. Rease, after the meeting, brought forth the suggestion that some of the Washington men be invited to New York to relate their experiences. This tentative proposition was taken to the Baltimore society, accepted by them, and the arrangements completed for a delegation of five to go. The five were William K. Mitchell, John W. Hawkins, J.F. Pollard, and two other members, Shaw and Casey.

Their first meeting in New York was held on Tuesday, March 23, 1841, in the Methodist Episcopal Church on Green Street. The curious throngs were not disappointed. As in Baltimore, the experiences of these "reformed drunkards" deeply moved and inspired all those who came to hear. Not only that, but real-life drama was enacted at the meeting. The New York Commercial Advertiser reported the next morning:

During the first speech a young man rose in the gallery and, though intoxicated, begged to know if there was any hope for him; declaring his readiness to bind himself, from that hour, to drink no more. He was invited to come down and sign the pledge, which he did forthwith, in the presence of the audience, under deep emotion, which seemed to be contagious, for others followed; and during each of the speeches they continued to come forward and sign, until more than a hundred pledges were obtained; a large portion of which were intemperate persons, some of whom were old and grey headed. Such a scene as was beheld at the secretary's table while they were signing, and the unaffected tears that were flowing, and the cordial greetings of the recruits by the Baltimore delegates, was never before witnessed in New York(8).

All the subsequent meetings were equally successful. John Marsh and the other temperance leaders who were promoting the meetings were delighted. With no church large enough to hold the curious crowds, it was decided to hold an open air meeting in City Hall Park. More than 4,000 turned out for this. The speakers, mounted on upturned rum kegs, again enthraled the crowd. This impressive occasion was merely the climax of a triumphant campaign: about 2,000 were converted to the total abstinence pledge, including many confirmed drunkards with whom the men worked between meetings. At this time the Washington Temperance Society of New York was organized.

The delegation returned to Baltimore in time for the first anniversary parade and celebration, an April 5th. With the memory of the New York success still fresh in their minds, this must have been a very happy and meaningful occasion - not merely the recognition of a year's achievement, but also a portent of things to come.

Things began to happen rapidly now. While the New York meetings were in progress, John Marsh wrote to the Boston temperance leaders about the power of the Washingtonian appeal. Arrangements were quickly made so that within a week after the first anniversary celebration Hawkins and William E. Wright were on their way to Boston for a series of meetings in the churches. There were those who doubted that Bostonians would respond as enthusiastically as New Yorkers, but the coming of these speakers was well published and even larger crowds than in New York greeted them. The first meeting was held on April 15, 1841. The Daily Mail had this report the following morning:

The Odeon was filled to its utmost capacity, last evening, by a promiscuous audience of temperance men, distillers, wholesalers and retail dealers in ardent spirits, conformed inebriates, moderate drinkers, lovers of the social glass, teetotallers, etc., to listen to the speeches of the famous "Reformed Drunkards," delegates from the Washington Temperance Society of Baltimore, who have excited such a deep interest in the cause of temperance in other places...Mr. Hawkins of Baltimore, was the second of the "Reformed Drunkards" introduced to the meeting. He was a man of forty-four years of age - of fine manly form - and he said he had been more than twenty years a confirmed inebriate. He spoke with rather more fluency, force and effect, than his predecessor, but in the same vein of free and easy, off-hand, direct, bang-up style; at times in a single conversational manner, then earnest and vehement, then pathetic, then humorous - but always manly and reasonable. Mr. Hawkins succeeded in "working up" his audience finely. Now the house was as quiet and still as a deserted church, and anon the high dome rang with violent bursts of laughter and applause. Now he assumed the melting mood, and pictured the scenes of a drunkard's home, and that home his own, and fountains of generous feelings, in many hearts, gushed forth in tears - and again, in a moment, as he related, some ludicrous story, these tearful eyes glistened with delight, sighs changed to hearty shouts, and long faces were convulsed with broad grins and glorious smiles(1).
The Boston Mercantile Journal reported the same meeting in the following manner:

The exercises at the temperance meeting at the Odeon last evening possessed a deep and thrilling interest. The hall was crowded and Messrs. Hawkins and Wright...spoke with great eloquence and power for more than two hours, and when, at ten o'clock, they proposed abridging somewhat they had to say, shouts of "Go on! Go on!" were heard from all parts of the house. We believe more tears were never shed by an audience in one evening than flowed last night...Old grey haired men sobbed like children, and the noble and honourable bowed their heads and wept. Three hundred and seventy-seven came forward and made "the second declaration of independence," by pledging themselves to touch no intoxicating drink; among them were noticed many bloated countenances, familiar as common drunkards; and we promise them health, prosperity, honour, and happiness in the pursuance of their new principles(9).

When even the standing room in Faneuil Hall was filled, a few evenings later, and the crowd responded with unrestrained enthusiasm, several hundred coming forward to sign the pledge at the close of the meeting, there was no longer any doubt that the Washingtonian reformers had a universally potent appeal. Here was "human interest" material par excellence. No fiction could be more exciting or dramatic. These true-life narratives pulled at the heartstrings. They aroused awe and wonder at the "miracle of rebirth." Formal religious beliefs had flesh and blood put on dry bones. And, to the victim of drink, the Washingtonian message was like a promise of life to a doomed man. It was the impossible come true.

During these meetings, a Washington Total-Abstinence Society was formed in Boston. Hawkins was also engaged as the paid secretary of the Massachusetts Temperance Society, and on June 1, 1841, returned from Baltimore with his family. Within a short space of time, he and his Boston associates succeeded in carrying the Washingtonian movement into 160 New England towns.

On May 11, 1841, the executive committee of the American Temperance Union, on the occasion of its anniversary meeting in New York City, paid high tribute to the Washingtonians. In July at the national convention of the Union, at Saratoga Springs, this praise was even more fulsome. John Marsh and many of the other leaders saw in the Washingtonians the possibilities of a great forward advance for the temperance movement. None of them, however, even in their most optimistic moments, sensed the vitality that was to be manifested by the Washingtonian movement that very summer and autumn.

Even before the Saratoga convention, two of the most famous of the many Washingtonian deputation teams, Pollard and Wright, and Vickers and Small, had begun extensive tours. By autumn, many teams and individuals were in the field. From the 1842 Report of the American Temperance Union, it is possible to trace the rapid spread of the movement throughout the country.

J.F. Pollard and W.E. Wright, both of Baltimore - the former having accompanied Hawkins to New York, and the latter to Boston - began their work early in the summer of 1841 in Hudson, New York. Their first efforts were discouraging, but soon they got attention and in a few weeks nearly 3,000 of the 5,500 inhabitants of Hudson had signed the pledge. A Hudson resident has left this account of their type of meeting:

Some of the meeting took the air of deep religious solemnity, eyes that never wept before were suffused...the simple tale of the ruined inebriate, interrupted by a silence that told of emotions too big for utterance, would awaken general sympathy, and dissolve a large portion of the audience in tears. The spell which had bound so many seemed to dissolve under the magic eloquence of those unlettered men. They spoke from the heart to the heart. The drunkard found himself unexpectedly an object of interest. He was no longer an outcast. There were some who still looked upon him as a man. A chord was reached which had long since ceased to respond to other influences less kind in their nature...The social principle operated with great power. A few leaders in the ranks of intemperance having signed the pledge, it appeared to be the signal for the mass to follow: and on they came, like a torrent sweeping everything before it. It was for weeks the all-absorbing topic...(7).

Pollard and Wright attended the Saratoga convention and then toured through central and western New York; and that autumn, through New Jersey and Pennsylvania. On this tour they obtained 23,340 signatures to the pledge, "one-fifth of which were supposed to be common drunkards"(7). Late in 1841 they spoke in Maryland and Delaware. They moved in January 1842 into Virginia, where they worked particularly in Richmond, Petersburg, Charlottesville and Norfolk, pledging Negroes as well as whites.

The other famous team, Jesse Vickers and Jesse W. Small, also of Baltimore, began their campaign in June 1841 in Pittsburgh, where "all classes, all ages, all ranks and denominations, and both sexes, pressed every night into overflowing churches." In a brief time 10,000 were pledged, "including a multitude of most hopeless characters"(7). This success was followed by another in Wheeling, from which place they proceeded to Cincinnati where Lyman Beecher, now president of Lane Theological Seminary, had diligently prepared the way for their coming. Large crowds turned out for the meetings and a strong Washington society was organized which, by the end of 1841, claimed 8,000 members, 900 of them reformed. Cincinnati became the chief centre of Washingtonianism in the West, and Vickers and Small spent a great deal of time preparing the converts who were to carry on the missionary work. One of these Cincinnati teams, Brown and Porter, obtained 6,529 signatures in an 8-week campaign in the surrounding country, 1,630 of them from "hard drinkers" and 700 from confirmed drunkards. Another Cincinnati team, Turner and Guptill, toured western Ohio and Michigan. On December 21, 1841, a team of three, probably including Vickers, began a campaign in St. Louis, laying the foundation for a Washington society that numbered 7,500 within a few months. Many communities in Kentucky, Indiana and Illinois were also visited. It is interesting to note that on February 22, 1842, Abraham Lincoln addressed the Washington Society of Springfield, Ill. Just how quickly the West was cultivated by the Washingtonian missionaries, operating chiefly out of Cincinnati, is shown by the May 1842 claims of 60,000 signatures in Ohio, 30,000 in Kentucky, and 10,000 in Illinois. Of these, it was claimed, "every seventh man is a reformed drunkard, and every fourth man a reformed tippler"(7).

The intensity of this cultivation varied with time and place. How intensive it could be is well portrayed by a citizen of Pittsburgh, in a letter to John Marsh, in April 1842:

The work has grown in this city and vicinity...at such a rate as has defied a registration of its triumphs with anything like statistical accuracy. ...The most active agents and labourers in the field have been at no time able to report the state of the work in their own entire province - the work spread us from place to place - running in so many currents, and meeting in their way so many others arising from other sources, or springing spontaneously in their pathway, that no one could measure its dimensions or compass its spread. We have kept some eight or ten missionaries in the field ever since last June, who have toiled over every part and parcel of every adjoining country of Pennsylvania, and spread thence into Ohio and Virginia, leaving no school house, or country church, or little village, cross roads, forge, furnace, factory, or mills, unvisited; holding meetings wherever two or three could be gathered together, and organizing as many as from 20 to 30 societies in a single county...(7).

In the Boston area, Washingtonian activity was intensive from the beginning. Within 3 months after the first Hawkins and Wright meetings, the Boston society had this to report:

Since this society went into operation the delegating committee have sent out two hundred and seventeen delegations to one hundred and sixty towns in Massachusetts, New Hampshire, Maine, Vermont, and Rhode Island, with wonderful success....Some of those towns where we have formed societies are now sending out their delegates. The whole country is now alive to the subject...It is acknowledged on all sides that no people like ours - although unlearned - could create such a wonderful interest in the all absorbing cause....

There is no doubt that about 50,000 persons have signed the pledge in the different towns that our delegates have visited. Where societies were already formed, a more lively interest was created, - new signers obtained from those who had been inebriates, and thus a new energy imparted...Where societies had not before existed, new societies were formed...(8).

Ten months later, in May 1842, the Boston society had 13,000 members, had sent 260 delegations to 350 towns in New England, and had produced a number of converts who had become effective missionaries outside of New England. Benjamin Goodhue, in December 1841, stirred up great interest in Sag Harbour and the east end of Long Island. A Mr. Cady, during this winter, toured North Carolina, securing 10,000 signatures. In February 1842 Joseph J. Johnson and an unnamed fellow Bostonian conducted successful campaigns in Mobile and New Orleans.

By May 1842 the movement had penetrated every major area of the country and was going particularly strong in central New York and New England. The most vigorous urban centres were Baltimore, New York, Boston, Philadelphia, Pittsburgh, Washington, Cincinnati and St. Louis. The city of Baltimore had 15 societies and 7,842 members. New York and vicinity had 23 societies and 16,000 members. In the Journal of the American Temperance Union, on April 1, 1842, John Marsh wrote enthusiastically of the New York activity: "We suppose there are not less than fifty meetings held weekly and most of them are perfect jams. Our accessions are numerous and often of the most hopeless characters"(9). In and around Philadelphia, where the societies took the name of Jefferson, some 20,000 members were enrolled. In the district of Columbia there were 4,297 members, and another 1,000 in Alexandria, Va. Later in the year Hawkins visited Washington and was successful in reactivating the old Congressional Temperance Society and putting it on a total abstinence basis. Congressman George N. Briggs, soon to be Governor of Massachusetts, became president of this reorganized society.

To the list of outstanding reformed men who became effective Washingtonian missionaries during this first year, there should be added the names of George Haydock, Hudson, N.Y.(8,000 signatures); Col. John Wallis, Philadelphia (7,000 signatures); Thomas M. Woodruff, New York City; Abel Bishop, New Haven, Conn.; and Joseph Hayes, Bath, Me.

During 1842 the most outstanding temperance orator of all was won to the cause. John B. Gough, a bookbinder, was reformed. When his platform ability was discovered, many Washingtonian societies sponsored his addresses. As his popularity grew he became a professional free-lance lecturer; and during the years 1843-47 travelled 6,840 miles, gaining 15,218 signatures to thepledge(11).

Another important development was the organization of women into the little known "Martha Washington" societies. The first such society was organized "in a church at the corner of Chrystie and Delancey Streets, New York, on May 12 of that year [1841], through the efforts of William A. Wisdom and John W. Oliver"(12). The constitution detailed the purpose:

Whereas, the use of all intoxicating drinks has caused, and is causing, incalculable evils to individuals and families, and has a tendency to prostrate all means adapted to the moral, social and eternal happiness of the whole human family; we, the undersigned ladies of New York, feeling ourselves especially called upon, not only to refrain from the use of all intoxicating drinks, but, by our influence and example, to induce others to do the same, do therefore form ourselves into an association(12).

These Martha Washington societies were organized in many places, functioning to some extent as auxiliaries of the Washingtonian societies, but also engaged in the actual rehabilitation of alcoholic women. In the annual Report of 1843, there is this reference"...the Martha Washington Societies, feeding the poor, clothing the naked, and reclaiming the intemperate of their own sex, have been maintained, in most places, with great spirit..."(7).
| 5541|5541|2009-02-24 10:08:53|Glenn Chesnut|Part 2 of 3: Maxwell on the Washingtonians|
From: James Blair <jblair@videotron.ca
(jblair at videotron.ca)

Part 2 of 3: Milton A. Maxwell,
"The Washingtonian Movement"

~~~~~~~~~~~~~~~~~~~~~~~~~~~~

DURATION OF THE MOVEMENT

How long the Washingtonian movement continued in full force is a difficult question to answer. The most dramatic strides were made between the summers of 1841 and 1842, but apparently the peak of activity was reached in 1843. That year, Gough was touring New England, and Hawkins northern and western New York as well as sections of Vermont, New Hampshire and Maine. R.P. Taylor was doing effective work in Georgia. Late that autumn Hawkins campaigned in North Carolina and Georgia, stimulating great Washingtonian activity in that region. It was a year of high activity, with the major portion of the work carried on, as it was through most of the life of the movement, by numerous Washingtonians whose names are unrecorded.
On May 28,1844, in Boston, the Washingtonians were the sponsors of , and leading participants in, the largest temperance demonstration ever held, up to that time, with nearly 30,000 members of various temperance organizations participating. Governor George N. Briggs, William K. Mitchell and John B. Gough were the leading speakers.
In the fall of 1845 Hawkins began one of his most intensive campaigns, in Ohio, Indiana and Illinois, winding up in the spring of 1846 with very successful meetings in New Orleans and Mobile. During this 8-month period Hawkins not only spoke daily but also directed the work of many assistants and helped, as he always did, to organize societies to continue the work. In much of the territory covered by Hawkins on this campaign the Washingtonian movement was still at full tide in 1845 and 1846. This tends to corroborate the generalization of Wooley and Johnson that "for four years it continued to sweep the country." But in some of the cities which had been reached by the movement in 1841, a decline had already set in.
In New York City the Sons of Temperance, a total abstinence order which had been founded with the help and blessing of Washingtonians, had begun, late in 1842, to receive into its membership many Washingtonians. Slowly but increasingly it displaced the function of the Washington societies.
In Cincinnati, in January 1845, Lyman Beecher wrote to John Marsh about the "resurgence of the liquor tide" and of the need for a new type of temperance appeal. He thought that "though the Washingtonians have endured and worked well, their thunder is worn out"(13).
Fehlandt (4) states that "By 1843...interest began to wane, and soon Washingtonianism had spent its force." It might be correct to say that the first signs of waning interest appeared in 1843 but it is not probable that such signs were detectable in most areas before 1844 - and in some areas not until latter. Hence, no generalization seems to apply to the entire country.
Most significant as an index of general interest are the references to the Washingtonian movement in the annual Reports of the executive committee of the American Temperance Union, published in May of each year. The 1842 Report enthusiastically details the spread of the movement. The 1843 Report reflects continued enthusiasm. The 1844 Report notes that the movement "has continued through its fourth year with as much interest as could be expected." The 1845 Report contains news of the crowded weekly meetings and increased success of the Hartford, Conn., Washington Temperance Society, but there is also expressed the feeling of John Marsh that the movement "has in a considerable measure spent its force." In the 1846 Report the movement is referred to as "once so deeply enlisting the sympathies." In the 1847 Report it is admitted that "The reformation of drunkards has not, as in former years, formed a prominent part of the year now past." The 1848 Report contains no mention of the Washingtonian movement at all.
Hawkins, Gough and others were called Washingtonians to the end of their lives, but there is no record, to the writer's knowledge, of organized Washingtonian activity beyond 1847 except in the Boston area.*3* There in March 1847, the Washingtonians of New England held a large convention. In January 1848 the Boston Washington Society reported having 56,380 signatures since the date of its founding in 1841. According to Harrison (8), writing in 1860, the Boston society continued to exist and meet weekly up to 1860, at which time 70,000 signatures were claimed. In 1858 the Home for the Fallen, using Washingtonian principles in the rehabilitation of alcoholics, was in existence in Boston.*4* But in other parts of the country, by 1858, there were to be found references to "the early days" when Washingtonianism swept the country.
______________________________

*3* The writer has since learned of the existence of the Washingtonian Home in Chicago, founded in 1863 by members of the Order of Good Templars who may well have been Washingtonians. This institution is still engaged exclusively in the rehabilitation of alcoholics.
*4* This institution has been in continuous existence to the present time, having undergone a number of changes in name and in policy. It is now known as the Washington Hospital and engages in the treatment of alcoholism by contemporary medical and social techniques.
______________________________

NUMERICAL SUCCESS

How many persons became members of the Washingtonian societies? There is no satisfactory answer to this question. The statistics that are available are varied, contradictory and, hence, unreliable; furthermore, they are given on two different bases - the number who signed the total abstinence pledge, and the number of drunkards reclaimed. Neither of these coincides with the membership of Washingtonian societies.
Several sources(12,14) repeat the American Temperance Union estimate (7) that by 1843, 5,000,000 had signed the total abstinence pledge and were associated with over 10,000 local societies. Since only 350,000 such signers had been claimed in 1839 (15), this would mean a gain of over 4,500,000 as a result of the Washingtonian "pledge-signing revival." This would represent nearly one-fourth of the total U.S. population aged 15 years and over. When it is considered, as E.M. Jellinek has estimated, that for the population aged 15 years and older the per capita consumption of distilled spirits decreased by only 14.3 per cent (form 4.9 gallons) between 1840 and 1850, some doubt is thrown upon the validity of this estimate. Marsh himself, in 1848, revised his estimate of total abstainers downward to 4,000,000 (7). Even this number points to the probability that a large percentage of the pledge signers were under the age of 15.
Furthermore, since the signers belonged to all kinds of temperance societies, it is impossible to estimate what percentage, or how many, were enrolled in Washingtonian societies.
In attempting to estimate the number of alcoholics reclaimed by the Washingtonian movement, more difficulties are encountered. The major one is the fact that all the societies had mixed memberships - former teetotallers (often children), moderate drinkers, excessive drinkers, and confirmed alcoholics. Nevertheless, estimates have been made and the claims vary from 100,000 (12) to 600,000. The latter figure, often repeated, seems to be based on the 1843 Report (7) of the American Temperance Union, in which it stated that: "A half-million hard drinkers often drunken, and a hundred thousand sots...may safely be considered as having been brought to sign the total abstinence pledge within the last two years." Wooley and Johnson (12) state: "It is commonly computed that at least one hundred thousand common drunkards were reclaimed in the crusade and at least three times as many common tipplers became total abstainers." This seems to be based on Eddy (14), who in turn seems to be quoting an American Temperance Union estimate that, by the summer of 1842, "the reformation had included at least 100,000 common drunkards, and three times that number of tipplers who were in a fair way to become sots."
One chief difficulty resides in the employment of an undefined terminology, including "hard drinkers often drunken;" "confirmed drinkers;" "drunkard;" "common drunkard;" "conformed drunkard;" "inebriate;" "sot;" "tippler;" "common tippler;" and "tipplers in a fair way to become sots." What do these terms mean and how were they distinguished from each other?
Ignoring the loose use of these terms, for the moment, and turning to the percentage of reclaimed inebriates in Washingtoniansocieties, a great variety of claims is to be noted. Eight months after its beginning the Baltimore society claimed that two-thirds of their 300 members were reclaimed drunkards(9). At the close of 1841 it was claimed that 100,000 pledges had been taken as a result of Washingtonian activity, "more than one-third by confirmed drinkers"(16). But in the statistics offered by the same source, and for the same period of time, by the vigorous Cincinnati Washington society, only 900 (11.3 per cent) of the 8,000 members were said to have been reformed drunkards. A Battleboro, Vt., report stated: "We have 150 members already in our Washington Society, six or seven hard cases." This comes to four or five per cent. Of the 42,273 pledged members in 82 Vermont towns cited in the 1844 Report, only 518 (1.2 per cent) were reformed drunkards probably varied greatly from community to community - and probably varied at different times even in the same society.
Since the American Temperance Union records are the chief source of information for later historians, some weight may be given to John Marsh's later estimate (13) that 150,000 drunkards were permanently rescued as a result of Washingtonian activity. But when his 1843 estimate of "A half million hard drinkers often drunken, and a hundred thousand sots" is recalled, it is impossible not to be suspicious of his estimates - and particularly of his use of terms. The number may well have been less than 150,000, and it may well have included everything from "confirmed drinkers," to "hard drinkers often drunken" to "common drunkards" to "sots." What are the numbers of true alcoholics was, is anyone's guess.
But if there is uncertainty concerning the number of alcoholics temporarily helped or permanently rehabilitated - or the number of persons who became total abstainers - there is no question that the movement made a tremendous impact.
Its results, furthermore, were not short-lived. Within the temperance there was not only a decided gain of strength but also the opening of "the way for more advanced thought and effort...(14)." As for the problem of alcoholism, some permanent though limited gain resulted. Dr. T.D. Crothers, a leading psychiatrist of his time, wrote in 1911:
The Washingtonian movement...was a great clearing house movement, breaking up old theories and giving new ideas of the nature and character of inebriety. It was literally a sudden and intense projection of the ideas of the moral side of inebriety, into public thought, and while it reacted when the reform wave died out, it served to mobilize and concentrate public attention upon the question, of how far the inebriate could control his malady, and what efforts were needed to enable him to live temperately. This first practical effort to settle these questions was the beginning of the organization of lodging houses for the members of the societies who had failed to carry out the pledges which they had made. This was really the beginning of the hospital system of cure, and was the first means used to give practical help to the inebriate, in a proper home, with protection, until he was able to go out, with a degree of health and hope of restoration (17).

ORGANIZATION AND PROCEDURE

As has been indicated, the Washingtonian movement took organized form in the thousands of local total abstinence societies which, almost without exception, had a mixed membership of former teetotallers and moderate drinkers as well as inebriates of various degrees. This was the pattern set by the original Baltimore society. A large percentage of these societies, presumably, were new societies carrying the Washington name. Many were old societies, reorganized and renamed. But often the work was carried on in societies already in existence, without any change in name. Hawkins, it will be recalled, became the paid secretary of the Massachusetts Temperance Society. Nevertheless, he was active in the Boston Washington society. There seemed, at the time, to be no organizational rivalry, and that must have been true in many communities throughout the years of the movement. In Alabama, Sellers (18) states, "This organization [Washingtonian] was never an
independent unit, but was attached to temperance societies already existing."
On the other hand, rivalry and mutual resentment between the "old" and the "new" societies did develop in many communities. Even in Boston, in the demonstration in which so many societies of all types participated in May 1844, the old Massachusetts Temperance Society and the old Massachusetts Temperance Union did not take part (1). Krout summarizes the difficulties that developed between the Washingtonians and the older societies in many communities:
Under the compulsion of popular demand many of the old societies had employed Washingtonian speakers to revive a waning interest, but they had been disappointed that the new pledge-signers could seldom be persuaded to join existing organizations. Wherever Washingtonian workers conducted campaigns, it was necessary either to form a new society officered by reform men, or to convert the old group into a Washingtonian abstinence society. To some who had laboured long in temperance work...it appeared...that the Washingtonians had no interest in the triumphs of the struggle prior to 1840. The younger movement seemed to be unwilling to learn anything from the older. Its membership scoffed at the methods and principles formerly held in esteem...The old leaders were being set aside. Any Tom, Dick or Harry could direct the course of the reform. Washingtonian "Heralds," "Standards" and "Advocates" were springing up everywhere, and then expiring from lack of funds.
Their existence was too often marked by unpleasant controversies with other temperance periodicals. The Washingtonians, on the other hand, charged that the older societies refused to co-operate with them...(1).
Further evidence of this distrust and cleavage, as well as of the differences in organization, was given in the Washingtonian Pocket Companion (19), published in Utica, N.Y., in 1842:
Some societies make uniting with them, a virtual renunciation of all membership with any other temperance societies...This is because the principles of the old, and of our societies, differ so widely - and also to prevent the old societies from subverting ours...
Some societies take none but those who have lately made, sold, or used intoxicating liquors - others receive all except children under a certain age - others receive even children with the consent of their parents or guardians.
Some societies omit that part of the pledge which relates to the "Making and selling, directly or indirectly," and pledge to total abstinence from using, only. They think it a benefit to bring the maker and vender into the society first, and then induce them to give up their business.
In some cases, the female members of our societies act as a Benevolent Society, within, or in co-operation and fellowship with us. In others, the ladies form separate and distinct societies. Their names are numerous...(19).
Even though no uniformity of organization or procedure prevailed, yet a minimum of common pattern ran throughout the movement. This might be said to be (A) the reclamation of inebriates by "reformed drunkards" - employing the "principle of love" and the total abstinence pledge; and (B) having reformed drunkards telling their experiences for the dual purpose of reaching the drunkard and winning others to the total abstinence pledge.
The Baltimore pattern, very effectively reproduced in Boston under the guidance of Hawkins, seemed to have been the ideal pattern which the majority of Washingtonian groups approximated in varying degrees. Since records of the Boston operations have been preserved, the organization and procedure of that society will be given in some detail.
The aggressive missionary work of carrying Washingtonianism into 160 New England towns during the first 3 months of the Boston society's existence has been noted. Of even greater interest are the details of the work with alcoholics, during this same period, as related by Samuel F. Holbrook, the first president of the society:
The Washington Total Abstinence Society was organized on the 25th of April, 1841. On the evening of its formation the officers elected were a president, two vice-presidents, a corresponding secretary, and a treasurer; after which there were chosen twenty-four gentlemen to serve as ward committee, whose duty it was to pick up inebriates, induce them to sign the pledge of total abstinence, and forsake all places where intoxicating drink was to be had, and also to visit the families of the reformed and administer to their wants.
It now became necessary to have a place exclusively our own, where we could bring the unfortunate victim of intemperance, nurse him, and converse with him, and obtain his signature to the pledge;...[We] were led to Marlboro Chapel. We obtained Hall No. 1 for a business and occasional lecture room, and the chapel for a public meeting once a week. Hall No. 1 was furnished with newspapers from various towns, as well as nearly all the publications of our own city. A table prepared, and the seats were arranged in the form of a reading room; a fountain of cold water and a desk containing the pledge occupied another part of the room.
Our pledge, for the first week, had two hundred and eighteen names; and then, as if by magic, the work commenced. And I think it is doubtful if in the annals of history there is any record of a work of such a nature and progressing with so much silence, and yet so sure in its advance. Surely it is the work of the omnipotent God...
The gentlemen acting as ward committees were filled with unexampled zeal and perseverance in the performance of their duties; leaving their own business in order to hunt up the drunkard;...So attentive were they to this voluntary duty that in a fortnight we had four hundred names on our pledge; families in all directions were assisted, children sent to school decently clad, employment obtained for the husband, the countenance of the wife assumed a cheerful and pleasing aspect; landlords grew easy, and in fact everything relating to the circumstances of the reformed inebriate had undergone a complete change for the better...
The reeling drunkard is met in the street, or drawn out from some old filthy shed, taken by the arm, spoken kindly to, invited to the hall, and with reluctance dragged there, or carried in a carriage if not too filthy; and there he sees himself surrounded by friends, and not what he most feared - police officers; everyone takes him by the hand; he begins to come to and when sober sign the pledge, and goes away a reformed man. And it does not end there. The man takes a pledge, and from his bottle companions obtains a number of signers, who likewise become sober men. Positively, these are facts. Now, can any human agency alone do this? All will answer No; for we have invariably the testimony of vast numbers of reformed men, who have spoken in public and declared they have broken off a number of times, but have as often relapsed again: and the reason they give for doing this is that they rely wholly on the strength of their resolution without looking any higher; but now they feel the need of God's assistance, which having obtained, their reform is genuine...(8).
Holbrook also made some interesting comparisons with the attitudes and methods of the older temperance societies:
...As for reclaiming the drunkard, that was entirely out of the question; they must and will die shortly, and now our business is to take care of the rising generation. And when the hard working women complained of her drunken husband, the reply was, and from all feeling of good, to, O send him to the house of correction, or poor house, immediately, and then we will do what we can for you and your children. Now the great difficulty was that our temperance friends were, generally, men in higher circles of life, who would revolt at the idea of taking a drunkard by the arm in the street and walk with him to some place where he could be made sober and receive friendly advice. If the drunken man was noticed at all, he was taken aside from under the horses' feet, and perhaps put into some house and there left...But the method of reclaiming the apparently lost inebriate, such as the Washington Total Abstinence Society has adopted, never entered their heads; it was not thought of until our society was formed. Then some twenty or thirty drunkards came forward and signed the total abstinence pledge and related their experience, and this induced others to do the same; and then the work of reform commenced in good earnest(8).
The "Auditor's Report" contains additional information on the activities of the Boston society during its first 3 months. After reporting the receipt of $2,537.10, one barrel of pork, four hams, and a considerable quantity of second-hand clothing, he referred to the system they had adopted "of boarding out single persons and assisting the inebriate and his family who had homes."
In addition to not less than one hundred and fifty persons boarded out [in "three good boarding-houses, kept by discreet members of the society"], two hundred and fifty families have been more or less benefited. Families the most wretched have been made comfortable; by our exertions many families that were scattered have been reunited; fathers, sons, and brothers have been taken from the houses of correction and industry, from the dram shops, and from the lowest places of degradation, restored and brought back again under the same roof, made happy, industrious, and temperate...Our society at present numbers about 4,000 members...[about] one third...heads of families...(8).
Harrisson rounds out the first 2 years' history of the Boston society:
For the space of two years after its organization the meetings of the society were held in Marlboro' Chappel, while the lodging rooms connected therewith were located in Graphic Court, opposite Franklin Street. From there they removed to No. 75 Court Street...They also fitted up rooms under their hall for the temporary accommodations of reformed, or rather, reforming men. They soon again removed to rooms which they procured and fitted up in Broomfield Street...
During the first two years of its existence the officers and members of the society held weekly meetings in six different localities in the city of Boston, namely: in North Bennett Street, Milton Street, Washington Place, East Street, Common Street, and Hull Street...(8).
Another glimpse of the activities of this society, 4 years after its founding, is provided in a memorial petition presented to the State Legislature in 1845:
....From the period of its formation to the present time, it has sustained a commodious hall for holding public meetings...Large numbers of persons, in various stages of intoxication and destitution, who have been found in the streets and elsewhere, have been led to the Washingtonian Hall, where they have been kindly received, and their necessary wants supplied. The amount of service which has been rendered within the last four years, by this society, cannot be readily appreciated. A multitude of men who, by intemperance, had been shut out from the friendly regard of the world, found in the hall of the Washingtonians, for the time being, a comfortable asylum; and these men departed thence to resume their position as useful citizens. About 750 such persons have found a temporary home at Washingtonian Hall, during the year just closed, nearly all of whom, it is believed, are now temperate and industrious members of society(8).
4 As already noted, this society reported having received 56,380 members up to January 1848. According to Harrisson, the central meetings were held each week uninterrupted at least to 1860. Whether an "Asylum" for inebriates was maintained during the intervening years, the writer cannot ascertain. But in 1858 a "home for the Fallen," representing perhaps a renewal of activities, was being maintained on Franklin Place. It was moved to 36 Charles Street in 1860 and renamed the "Washington Home." Conducted by a separate "executive committee," it nevertheless was operating on Washingtonian principles.
So much for the Boston society. Apparently Hawkins and his associates had laid a more sound foundation than was achieved in many communities.
As for organization and procedures elsewhere, perhaps the best clues are given in the 1842 Washingtonian Pocket Companion (19), "Containing a Choice Collection of Temperance Hymns, Songs, Etc.," - containing also the following directions "For Commencing, Organizing, and Conducting the Meetings, of a Washingtonian Total Abstinence Society."
I. The Commencement.- Wherever there are a sufficient number of drinkers, to get up what is commonly called "a spree," there are enough to form a Society. It only needs one or more individuals, (If an inebriate, or moderate drinker, but resolved to reform, all the better,) to go to those persons, and to others who make, sell or use intoxicating drinks and explain to them the principles and measures of this great reform, and persuade them to agree to take the pledge at a meeting to be held at some convenient time and place mutually agreed on. In all these efforts, the utmost gentleness, and kindness, and patient perseverance, and warm persuasion, should be used. At the meetings, appoint a Chairman and a Secretary - if reformed inebriates, all the better. After singing a hymn or song, let the Chairman, or other person, open the meeting by stating its objectives - relating his experience in drinking, his past feelings, sufferings, the woe of his family and friends, the motives and reasons that induce him to take the present step, and appeal warmly and kindly to his companions, friends and neighbours to aid him in it by doing likewise. The Secretary, or other person may follow with a like experience...Other persons can be called on to speak, until it is time to get signers to the pledge. Having read the pledge...invite all who wish to join to rise up, (or come forward,) and call out their names that the Secretary may take them down. Publicity and freedom are preferable to private solicitations, whisperings, and secrecy in giving the names...Then let the Chairman or other person, first pledge himself, and then administer it to the rest.
After this, a hymn or song may be sung, and remarks and appeals be made, and other names be obtained. After all have been obtained to take the pledge, let them again rise up, and let the Chairman, or Secretary, or other person, give them THE CHARGE - a solemn address on the nature and importance of the obligations they have assumed and on the best mode of faithfully discharging them. Then let a committee be appointed to draft a Constitution to be presented at the next meeting.
II. THE ORGANIZATION. - At the next meeting, after singing, let the Constitution be reported, and amended, if necessary, until it suits those who have taken the pledge at and since the last meeting. Then adopt it. It should contain the following, among the needed provisions. Preamble - A simple statement of the prominent evils of intemperance, and of the resolution of the signers to aid in extirpating their root. Some prefer a Parody on our National Declaration of Independence for this purpose. Article 1 - The name of the Society, always using the distinctive title, "Washingtonian," in that name. Article 2 - Declaring that love, Kindness and moral suasion are your only principles and measures, and disavowing denunciation, abuse, and harshness. Article 3 - Forbid the introduction of sectarian sentiments or party politics into any lecture, speeches, singing, or doings of the society. Article 4 - Providing for offices, committees, and their election. Articles 5,6, and 7 - Duties of officers and committees. (One of these should be a committee to relieve the poor, sick and afflicted members and families of inebriates.) Article 8 - Provide for by-laws, and alterations of the Constitution. Article 9 - Provide for labours with those who violate their pledges, and the withdrawal of members...
III. HOW to CONDUCT the MEETINGS. - After the meeting has come to order, always open with a hymn or song. Transact the business of the society with the utmost order and dispatch....Then call for speakers. Let there be as many "experiences" as possible, interspersed with brief arguments, appeals, exhortations, news of the progress of the cause, temperance anecdotes, &c. Consult brevity, so as to have as many of the brethren speak, as possible - the more the better....And always be sure to call for persons to take the pledge, when the audience feel in the right spirit. While the pledges are being filled up for delivery, pour out the warmest appeals, or sing the most interesting hymns or songs. If any member or other person violates the rules or order, or transgresses the principles and measures of the society, remind him of it in good humour, gently and kindly...KINDNESS must be the very atmosphere of your meetings, and LOVE the fuel of all your zeal, and PERSUASION the force of all your speaking, if you would have your society do the most good...(19).
Even more revealing is the definition, contained in the same Pocket Companion, of the principles of the Washingtonian movement in terms of its differences from the older societies.
I. All the former Societies directed their efforts mainly, if not wholly to the prevention of intemperance.
"Washingtonianism," while it embraces all classes, sexes, ages and conditions of society in its efforts, makes special efforts to snatch the poor inebriate from his destructive habits - aims to cure as well as prevent intemperance. It considers the drunkard as a man - our brother - capable of being touched by kindness, of appreciating our love, and benefiting by our labours. We therefore, stoop down to him in his fallen condition and kindly raise him up, and whisper hope and encouragement into his ear, and aid him to aid himself back again to health, peace, usefulness, respectability and prosperity. By the agency of SISTERS in this labour, we endeavour to secure the co-operation of his family in our effort...
II. Other societies, generally were auxiliary to a Country - that to a State - and that to a National Society...
"Washingtonianism"...[makes] each society independent...
III. Before the Washingtonian Reform, not only the poor drunkard, but many of nearly every other class in society supposed to be in the way of the [temperance] cause, were denounced as enemies - held up to public indignation and reprobation, threatened with the withdrawal of votes, pecuniary support, or public countenance;...
"Washingtonianism" teaches us to avoid this course...We believe with the American Prison Discipline Society, that "there is a chord, even in the most corrupt heart, that vibrates to kindness, and a sense of justice, which knows when it has been rightly dealt with." We have tried kindness with the poor inebriate of many years continuance - we have found it powerful to overcome the induration of heart caused by eight years of the world's contempt...Hence we adopt the law of kindness - the godlike principle, "Be not overcome of evil, but overcome evil with good," in our labours to win the maker, seller and user of intoxicating liquors; and we disavow all compulsions, threats, denunciations, hard names,...or malice or ill-will toward them...In short, "Moral suasion, not force - love not hate, are the moving springs in the Washingtonian Creed" (19).
The hymns and songs contained in this Pocket Companion are likewise revealing. Most of them are simply adapted Christian hymns and temperance songs, appealing basically to religious and patriotic sentiments. In the preface it is frankly stated that only such hymns and songs have been included which introduce no "sectarianism, party politics, denunciation or harshness," or which contain no "phrases and sentiments which all Christians could not conscientiously sing." The central emphasis is probably contained in the following hymn on the "Power of Love."
Love is the strongest tie Love softens all our toil,
That can our hearts unite; And makes our labours blest;
Love brings to life and liberty It lights again the joyful smile,
The drunkard chained in night And gives the anguished rest.
Obeying its commands, Let love forever grow,
We quickly supply each need; Intemp'rance drive afar,
With feeling hearts and tender hands A heaven begin on earth below
Bind up his wounds that bleed. And banish strife and war.
The principle of love and sympathy for the drunkard is, in countless references, considered to be the distinctively new feature introduced by the Washingtonians - and their central principle. John B. Gough attributed the success of the movement to "the true spirit of Washingtonian sympathy, kindness and charity...predominant in the bosom of this great Washingtonian Fraternity"(11).
Walter Channing, Unitarian Clergyman, in underscoring this principle, also calls attention to the other distinctive feature of the Washingtonian movement - the role played by the "reformed drunkards" themselves:
It was wholly new, both in its principles and its agents. It laid aside law and punishment, and made love, the new commandment, its own. It dared to look upon moral power as sufficient for the work of human regeneration - the living moral power in the drunkard, however degraded he might be. It had faith in man...[and so] the drunkard became a moral teacher... he rose from the lowest depths of degradation, and became an apostle of the highest sentiment in his nature; viz., the love of man, the acknowledgment of the inborn dignity of man (9).

THE CAUSES OF DECLINE

The materials presented above would scarcely give the impression that the major cause of the decline of the Washingtonian movement was its lack, and opposition to, religion. Yet that charge gained currency and has been perpetuated in later temperance writings. For example, Daniels, in 1877, wrote that "...this effort to divorce temperance from religion was the chief weakness of the Washingtonian movement(20)."
Actually, the charge seems to be based upon the generalization and misinterpretation of certain real difficulties that did develop, in places, between the Washingtonians and the churches - and upon the views of a few extremists. A major source of information about the Washingtonian movement available to later historians were the publications of the American Temperance Movement, edited by John Marsh. In 1842 Marsh did become concerned about the attitudes of some of the Washingtonians: "A lack of readiness on their part to acknowledge their dependence on God, no small desecration of the Sabbath, and a painful unwillingness, in not a few professed Christians, to connect the temperance cause...with religion(13)."
It must be recalled that Marsh was the earliest and most ardent promoter of the Washington movement. He had a genuine interest in the reformation of drunkards, but his greatest interest was the promotion of the temperance cause. Above all, Marsh wanted to establish the identification of temperance with religion and to obtain the support of all church members. When the behaviour of some of the Washingtonians threatened to antagonize some of the church people against the temperance cause, Marsh did his best in his writings to counteract the threatening trends in the Washingtonian movement. Later historians seemed to overlook the fact that Marsh was addressing himself to minority manifestations - and that Marsh succeeded to a considerable extent in countering these trends.
When, in the summer of 1844, Marsh sponsored and accompanied John B. Gough on a tour through New York State, he was pleased with the fact that Gough was able to speak in many churches - "even upperclass churches." On this improved rapport with the churches, Marsh commented:
The open infidelity, and radicalism, and abuse of ministers, by some reform-speakers had kindled up in many minds an opposition to all temperance effort, especially on the Sabbath; but Mr. Gough took such decided ground on religion, as the basis of all temperance, and the great security and hope of the reformed, as entirely reconciled them, not only to the meetings, but to his occupying the pulpit on the Sabbath (13).
The causes and coolness and even hostility between some of the Washingtonians and some of the churches lay on both sides. For one thing, many Washingtonians felt that their movement represented a purer form of Christianity than was to be found in the churches. In fact, their chief criticism of churches was on this score and did not stem out of antireligious beliefs. They felt that they were living the principles which the churches talked about. This was expressed, for example, in the following hymn stanza:
When Jesus, our Redeemer, came
To teach us in his Father's name,
In every act, in every thought
He lived the precepts which he taught (19).
Washingtonians, furthermore, we often critical of the unhealthy other - worldliness prevalent in many churches:
This world's not all a fleeting show,
For a man's illusion given;
He that hath sooth'd a drunkard's woe,
And led him to reform, doth know,
There's something here of heaven.
The Washingtonian that hath run
The path of kindness even;
Who's measr'd out life's little span,
In deeds of love to God and man,
On earth has tasted heaven (19).
 
| 5542|5542|2009-02-24 10:13:34|Glenn Chesnut|Part 3 of 3: Maxwell on the Washingtonians|
From: James Blair <jblair@videotron.ca
(jblair at videotron.ca)

Part 3 of 3: Milton A. Maxwell,
"The Washingtonian Movement"

~~~~~~~~~~~~~~~~~~~~~~~~~~~~

A number of factors led some of the churches to close their doors to the Washingtonians. Class snobbishness was one of these - a fact which particularly riled the lower class Washingtonians in those communities. Dacus (21) points out that the vanity of some of the ministers may have led them to disdain the movement, since they were neither its originators nor its leaders. Dacus certainly is right that many of the ministers of that day held narrow views that made them unsympathetic to Washingtonian principles. The most striking example of this is the argument of the Rev. Hiram Mattison, Minister of the Methodist Episcopal Church of Watertown, N.Y. as stated in a tract published in 1844:
FIRST - No Christian is at liberty to select or adopt any general system, organization, agencies or means, for the moral reformation of mankind, except those prescribed and recognized by Jesus Christ. But,
SECONDLY - Christ has designated his Church as his chosen organization; his Ministers as his chosen ambassadors or public teachers; and his Gospel as the system of truth and motives by which to reform mankind, Nor has he prescribed any other means. Therefore,
THIRDLY - All voluntary organizations and societies, for the suppression of particular vices, and the promotion of particular virtues, being invented by a man without a divine model or command, and proceeding upon principles and employing agencies, means and motives nor recognized in the Gospel, are incompatible with the plan ordained of Heaven, and consequently superfluous, inexpedient and dangerous (14).
Mr. Mattison's views, however, were not shared by many of the clergymen; nor were the majority of the churches at odds with the Washingtonians. Almost all "General Conventions of the Protestant Churches endorsed and encouraged the movement (14)."
The writer agrees with Eddy (14) that, except for the attitudes of a few extremists, "Washingtonianism was not an irreligious movement." The reasons for its decline must lie elsewhere.
The lack of adequate organization is another frequently cited cause of the decline of the movement. As Krout points out, there was no connection between the various groups that carried on the work. "Each group was allowed to follow its own course....As a result, systematic organization was impossible; uniformity in methods was never attained; and chance largely determined the formulation of principles (1)."
The lack of organization was first felt, however, with regard to the needs of the newly reformed men for more social and economic support. This need was adequately met by the original Baltimore society. Certainly the Boston society was well organized to help the impoverished, to get them back on their feet, and to give them adequate social support, and this seems also to have been the case in Philadelphia and other places. But in some communities, notably in New York City, "It was felt that these men who had been so under the power of the drinking habit needed more care and fraternal fellowship than could be given by so formal a society as the Washingtonians (10)." This led to the founding, on a plan similar to that of the Rechabites in Great Britain, of the "Order of the Sons of Temperance." Actually this order was founded by a group of Washingtonians in New York City during the fall of 1842.
They had noticed that although the Washingtonian movement was making rapid advance in new fields, there were already many falling away from the pledge, and they desired if possible, to hit upon some new plan of operations, some more perfect organization, one that should shield the members from temptation, and more effectually elevate and guide them....(17).
It soon manifested an esprit du corps, which gathered into it a large portion of their reformed; inasmuch as, on paying a small weekly or quarterly due, they were sure of a useful remittance in case of sickness [$4.00 a week] or death [$30.00]. An impressive indication gave the order impressiveness, brotherhood, and attachment; and a regalia, a distinction from other temperance men. Soon divisions and grand divisions were found springing up in every quarter. Old temperance societies lost such of their members as were reformed men; and where there was a revival of temperance [where Washingtonianism took hold], young reformed converts were allured hither, often in large proportions....(13).
The order of Sons of Temperance grew rapidly. By 1850 it had 35 Grand Divisions, 5,563 Subordinate Divisions (local societies), and 232,233 members. Eventually it became international, with a peak membership of 700,000. A later scribe of the order said that it had been brought into existence "to preserve the fruits of the Washingtonian movement." But one of its functional results was the displacement of the Washingtonian societies.
This displacement of loyalties and membership was furthered by other orders. In 1845 the "Temple of Honor" was founded as a higher degree in the Order of the Sons of Temperance. Separating from its parent body in 1846, it soon spread over the United States and Canada, numbering "in its ranks thousands upon thousands of the best and most influential citizens...(8)." "The cadets of Temperance" was another order which sprang from the Sons of Temperance. Designed for youth, it also became independent. There was an order for children, the "Bands of Hope." In 1852 the largest fraternal temperance order of all, the "Independent Order of Good Templars," was founded, with a prominent Washingtonian, Nathaniel Curtis, as its first President. These orders, taking over most of the functions of the Washingtonian movement and incorporating much of the membership under another name, may be considered, from the sociological point of view, an institutional consolidation of Washingtonianism. But they also account, to a considerable extent, for the disappearance of the Washingtonian societies.
The chief causes of the decline of the Washingtonian movement are to be found, however, in its relation to the general temperance movement. Its membership, its purposes, and its ideology were inextricably mixed with the membership, purposes and ideology of the temperance movement.
Even the Baltimore society did not confine its membership to the reclaimed victims of alcoholism - nor did it lack an interest in the temperance movement. And, outside of Baltimore, these early "Washingtonian missionaries" were invariably sponsored by temperance organizations. When the power of the Washingtonian approach to reclaimed drunkards was demonstrated - and when it was shown that the reclaimed drunkards' experiences had the power to arouse great interest in the cause of total abstinence, the temperance leaders threw themselves behind the movement. Here was the answer to their prayers - something that would revitalize the temperance movement.
The American Temperance Union and its executive secretary, John Marsh, in introducing and promoting the Washingtonians, may indeed be given "much credit for the success of the Washingtonians (12)." But in the last analysis, Marsh and others looked upon Washingtonianism as a method, and Washingtonians as the means, for "sparking" the temperance cause. That was their chief function. And it appears that this eventually became the chief interest of Washingtonian leaders themselves. Hawkins kept up the original Washingtonian emphasis of work with alcoholics for a long time, but during the last dozen years of his life (1846-58) most of his interest was centred in the larger temperance cause. John B. Gough made a similar shift in emphasis.
Accordingly, then, when public interest in the distinctive Washingtonian technique of experience-relating began to wane, the interest of Marsh and other temperance leaders in Washingtonianism also declined. Lyman Beecher put it bluntly: "...their thunder is worn out. The novelty of the commonplace narrative is used up, and we cannot raise an interest..."(13). Marsh himself, from the perspective of later years, spoke of the Washingtonian period as a phase of the temperance movement, giving way to other methods.
Since Washingtonianism was identified with the relating of experiences by reformed men, the displacement of this method was, to that extent, a displacement of Washingtonianism itself.
Another fact which made temperance leaders lose interest in the Washingtonian movement was its identification with the "moral suasion" point of view.
The temperance movement, up to the emergence of Washingtonianism, was not characterized by advocacy of legal action to attain its ends. Some of the leaders, however, had begun to voice the desirability of such action; the issue was in the air. The success of the Washingtonian method of love and kindness in dealing with alcoholics convinced many Washingtonians and others that this was also the method to use with the makers and sellers of liquor. William K. Mitchell, leader of the Baltimore group but also influential throughout the country, was particularly insistent that Washingtonians ...should have nothing to say against the traffic or the men engaged in it. He would have no pledge even, against engaging in the manufacture or traffic in liquors; nor did he counsel reformed men to avoid liquor-sellers' society or places of business. He would even admit men to membership in his societies who were engaged in the traffic (14).
Many of the Baltimore missionaries must have felt the same way and must have advocated this idea wherever they went. Just as Washingtonian experience "proved" the soundness of total abstinence, so Washingtonian experience "proved" the validity of moral suasion. It was as simple as that, in the minds of many, and was so expressed in a resolution presented at the Massachusetts State Washingtonian Convention on May 26, 1842:
RESOLVED, That the unparalleled success of the Washingtonian movement in reforming the drunkard, and inducing the retailer to cease his unholy traffic, affords conclusive evidence that moral suasion is the only true and proper basis of action in the temperance cause....(9).
Even at that date, Hawkins and a few others objected and had the resolution modified on the grounds that moral suasion was an inadequate technique for the dealing with "unprincipled dealers," and that the aid of the law was necessary. Hawkins' view, however, was not shared by most Washingtonians. Marsh once referred to Hawkins thus: "Though a Washingtonian, he was a strong prohibitionist (13)." John B. Gough, because of his later advocacy of prohibitory legislation, was accused of not being a Washingtonian.
When the general temperance sentiment began to favour legal action, Washingtonian policy was dated and opposed. For a time, many temperance leaders hardly knew whether to regard the Washingtonians as friends or enemies. Senator Henry William Blair of New Hampshire, in 1888, referred back to this emphasis of the Washingtonians on moral suasion as "a trace of maudlin insanity," - because of which the temperance movement was left in a state worse than before, and as a consequence of which "we have ever since been combating the absurd theory, which is the favourite fortress of the liquor dealers, that evil is increased because it is prohibited by law (22)."
When the relating of experiences began to pall, and when moral suasion was no longer desired, there was nothing left to Washingtonia nism, ideologically, except the reclaiming of drunkards. This, however, became an increasingly secondary interest of those whose primary interest was the furtherance of the temperance cause - and, without the telling of experiences, without the work of alcoholics with alcoholics, and without certain other emotional by-products of Washingtonian groups and activities, this became an increasingly difficult thing to do. And, as fewer and fewer men were reclaimed, the last distinctive feature of the Washingtonian movement dropped out of sight.
A review of various accounts of the Washingtonian movement makes it clear that the movement turned into something which it did not start out to be - a revival phase of the organized temperance movement. There are frequent references to the movement as "a pledging revival," "a revival campaign," "a temperance revival." The net result was a tremendous strengthening of total abstinence sentiment and the actual enlistment of new millions in the temperance cause. But the original purpose of rehabilitating alcoholics was lost to sight. Nor would it be proper to blame the temperance movement for exploiting the Washingtonians. As E.M. Jellinek5 has pointed out, the Washingtonian movement was not equipped with an ideology distinctive enough to prevent its dissolution.5 Personal communication.
With this background, it becomes possible to make a comparison between the Washingtonian movement and Alcoholics Anonymous.
COMPARISON WITH ALCOHOLICS ANONYMOUS
It is apparent that the Washingtonian societies, when they were most effective in the rehabilitation of alcoholics, had a great many similarities to Alcoholics Anonymous. These similarities might be listed as follows:
1. Alcoholics helping each other.
2. The needs and interests of alcoholics kept central, despite mixed membership, by predominance of numbers, control,or the enthusiasm of the movement.
3. Weekly meetings.
4. The sharing of experiences.
5. The fellowship of the group or its members constantly available.
6. A reliance upon the power of God.
7. Total abstinence from alcohol.
Most Washingtonian groups probably failed to meet this ideal program, or to maintain it for long. Even in itemizing the ideal program, some of the differences between the Washingtonian groups and Alcoholics Anonymous stand out. The admission of nonalcoholics as members and the incorporation of the "temperance" purpose - the inducement of total abstinence in nonalcoholics - are the most striking differences. Furthermore, at their best, the Washingtonian groups possessed no understanding of alcoholism other than the possibility of recovery through love and sympathy. Their approach to the problem of alcoholism and alcohol was moralistic rather than psychological or therapeutic. They possessed no program for personality change. The group had no resource of ideas to help them rise above the ideational content locally possessed. Except for their program of mutual aid they had no pattern of organization or activity different from existing patterns. There was far too great a reliance upon the pledge, and not enough appreciation of other elements in their program. Work with other alcoholics was not required, nor was the therapeutic value of this work explicitly recognized. There was no anonymity to keep the public from becoming aware of broken pledges, or to keep individuals from exploiting the movement for prestige and fame. Finally, there was not enough understanding of their own therapeutic program to formulate it and thus help the new groups to establish themselves on a sound and somewhat uniform basis.
The differences can be brought out more clearly by a more detailed, comparative analysis of the Alcoholics Anonymous program - its principles, practices and content.
1. Exclusively alcoholic membership.- There are many therapeutic values in the cohesiveness and solidarity which a group with a common problem can achieve. But in the light of the Washingtonian experience, the greatest long-run value of an exclusively alcoholic membership is that it permits and reinforces exclusive attention to the rehabilitation of alcoholics.
2. Singleness of purpose.- As stated in the masthead of an organizational publication (23), Alcoholics Anonymous "is not allied with any sect, denomination, politics, organization or institution; does not wish to engage in any controversy, neither endorses nor opposes any causes. Our primary purpose is to stay sober and help other alcoholics to achieve sobriety."
Nothing can divide groups more quickly - and certainly destroy the therapeutic atmosphere effectively - than religious and political controversy. Strong efforts were made in the Washingtonian movement to minimize sectarian, theological and political differences, but the movement did not avoid attracting to itself the hostile emotions generated by these conflicts. Even if it had been more successful in this regard, it was still caught in all the controversy to which the temperance cause had become liable. Not only that, but within the temperance movement itself it eventually became stranded on the issue of moral suasion versus legal action.
In the light of this experience, the position of Alcoholics Anonymous stands in decided and hopeful contrast. In refusing to endorse or oppose causes, and particularly the temperance cause, A.A. is avoiding the greatest handicap which the Washingtonian movement had. Some temperance leaders may deplore that A.A. does not give them support, but they have no grounds for complaining that they are being opposed or hampered by A.A.
The A.A. program also contains a happy formula for avoiding the religious or theological controversies which could easily develop even within the groups as presently constituted. This is the use of the term "Power" (greater or higher), and particularly the phrase "as we understood Him," in referring to this Power, or God. The tolerance which this phrase has supported is an invaluable asset.
A further value of this single-minded concentration on the rehabilitation of alcoholics is made obvious by the Washingtonian experience. Whenever, and as long as, the Washingtonians were working hard at the reclamation of drunkards, they had notable success and the movement thrived and grew. This would support the idea that active outreach to other alcoholics is a factor in therapeutic success and, at the same time, a necessary condition for growth - and even for survival. Entirely aside from the matter of controversy, then, this singleness of A.A. purpose is a condition of continued therapeutic success and survival.
3. An adequate, clear-cut program of recovery.- Another great asset of Alcoholics Anonymous is the ideology which forms the content and context of its program of recovery, and which has received clear and attractive expression in the book Alcoholics Anonymous (24) and in other A.A. literature.This ideology incorporates the much sounder understanding of alcoholism which has been developed in recent years. It is a pragmatic blend of that which scientific research, dynamic psychology and mature religion have to offer; and through the literature of the movement, the members are kept sympathetically oriented to the developments in these fields.
Accordingly, instead of viewing alcoholism with a moralistic eye on alcohol - as an evil which ought to be abandoned - A.A. sees alcoholism as an illness, symptomatic of a personality disorder. Its program is designed to get at the basic problem, that is, to bring about a change in personality.
This program is simply and clearly stated in the Twelve Steps - augmented by the "24 hour program" of abstaining from alcohol, and the supporting slogans and emphases such as "First things first," "Live and let live," "Easy does it," "Keep an open mind," honesty, humility, and so forth. Great stress is also put upon regular attendance at the group meetings, which are characterized by the informal exchange of experiences and ideas and by a genuinely satisfying fellowship.
Compared to the Washingtonian brand, the A.A. sharing of experiences is notably enriched by the psychological insights which have been brought into the group by A.A. literature and outside speakers. A thorough analysis and catharsis is specifically asked for in the Twelve Steps - as well as an improvement in relations to other persons. Work with other alcoholics is required, and the therapeutic value accruing to the sponsor of new members is distinctly recognized. The spiritual part of the program is more clearly and inclusively defined, more soundly based, and more frankly made an indispensable condition of recovery.
It appears, furthermore, that the A.A. group activity is more satisfactory to the alcoholic than was the case in many Washingtonian societies. A.A. members seem to find all the satisfaction and values in their groups that the founders of the various orders thought were lacking in the Washingtonian groups.
A decided Washingtonian weakness was its general lack of follow-through. In contrast, A.A. is particularly strong on this point, providing a potent follow-through in a group setting where self-analysis and catharsis are stimulated; where new attitudes toward alcohol, self and others are learned; where the feeling tones are modified through a new quality of relationships; where, in short, a new way of life is acquired - one which not only enables the person to interact with his environment (particularly with other persons) without the use of alcohol, but enables him to do so on a more mature, satisfying basis.
No doubt a similar change occurred in many (though probably not in most) of the alcoholic Washingtonians, but it was more by a coincidence, within and without the societies, of circumstances that were rarely understood and never formulated into a definite, repeatable program. A.A. is infinitely better equipped in this respect.
4. Anonymity.- A comparison with the Washingtonian experience underscores the sheer survival value of the principle of anonymity in Alcoholics Anonymous. At the height of his popularity, John B. Gough either "slipped" or was tricked by his enemies into a drunken relapse. At any rate, the opponents of the Washingtonian movement seized upon this lapse with glee and made the most of it to hurt Gough and the movement. This must have happened frequently to less widely known but nevertheless publicly known Washingtonians. Public confidence in the movement was impaired. Anonymity protects the reputation of A.A. from public criticism not only of "slips" but also of failures, internal tensions, and all deviant behaviour.
Equally important, anonymity keeps the groups from exploiting prominent names for the sake of group prestige; and it keeps individual members from exploiting their A.A. connection for personal prestige or fame. This encourages humility and the placing of principles above personalities. Such behaviour not only generates outside admiration of A.A. but has therapeutic value for the individual members. There are further therapeutic values in anonymity: it makes it easier for alcoholics to approach A.A., and it relaxes the new member. It encourages honest catharsis and utter frankness. It protects the new member from the critical eyes of certain acquaintances while he experiments with this new way of life, for fumbling and failure will be hidden.
5. Hazard-avoiding traditions.- Another decisive contrast to the Washingtonian movement is the development in Alcoholics Anonymous not only of a relatively uniform program of recovery but also of relatively uniform traditions for avoiding the usual hazards to which organizations are subject.
In Alcoholics Anonymous there is actually no overhead authority. Wherever two or three alcoholics get together to attain sobriety on the general basis of the Twelve Step program they may call themselves an A.A. group. They are free to conduct their activities as they see fit. As would be expected in a fellowship of independent groups, all kinds of practices and policies have been tried. A careful reading of the A.A. publication, A.A. Tradition (25), will reveal how great the variety has been, here and there. Membership has been limited. Conduct of groups has been undemocratic. Leaders have exploited the groups for personal prestige. The principle of anonymity has been violated. Personal and jurisdictional rivalries have developed. Money, property and organizational difficulties have disrupted A.A. groups. Members and groups, yielding to their own enthusiasms and reflecting the patterns of other institutions around them, have endangered the immediate and ultimate welfare of the A.A. fellowship. These deviations could have been serious had there not existed a considerable uniformity in practice and principle.
In the early days of A.A., the entire fellowship was bound together by a chain of personal relationships - all created on the basis of a common program, a common spirit and a common tradition. This spirit and this pragmatically achieved program and tradition were the only guiding principles, and relative uniformity was not difficult. Alcoholics Anonymous was just a fellowship - small, informal, poor and unpretentious. But with growth, prosperity and prestige, the difficulties of getting all groups and members to see the value of these guiding principles increased. A self-conscious statement and explanation was needed - and this finally emerged in 1947 and 1948 in the "Twelve Points of Tradition,"elaborated upon in editorials in The A.A. Grapevine (23) and subsequently published as a booklet (25).
In formulating and stating the reasons for these traditions, Bill W., one of the founders, has continued the extremely valuable function which he, Dr. Bob and other national leaders have performed - that of keeping intact the experienced based program and principles of A.A.
Perhaps as important as any other is the tradition of keeping authority in principles rather than letting it become vested in offices and personalities. This tradition is supported by the related principle of rotating leadership, and the concept that leaders are merely the trusted servants of the group or groups. The hazard-avoiding values of these traditions are obvious.
The tradition that membership be open to any alcoholic has value in countering the tendency toward exclusiveness, class-consciousness, cliquishness - and it helps to keep the groups focussed on their main job of helping the "alcoholic who still suffers."
The tradition of complete self-support of A.A. groups and activities by the voluntary contributions of A.A. members avoids the dangers inherent in fixed dues, assessments, public solicitations, and the like - and it is conducive to self-reliance and self-respect. Furthermore, in minimizing money it maximizes fellowship.
The tradition that "any considerable property of genuine use to A.A. should be separately incorporated and managed" is important in keeping the A.A. groups from becoming entangled in the problems of property beyond the minimum necessary for their own functioning. The tradition of "the least possible organization" has a similar value. These last three traditions might be summed up as precautions against the common tendency to forget that money, property and organization are only means - and that means find their rightful place only when the end is kept clearly in view. For A.A., these traditions should help to keep the groups concentrated on their prime purpose: helping alcoholics recover.
The existence of these traditions - and their clear formulation - are assets which the Washingtonian movement never possessed.
What prognosis for Alcoholics Anonymous is suggested by this comparison with the Washingtonian movement?
The least that can be said is that the short life of the Washingtonian movement simply has no parallel implications for A.A. Despite certain but limited similarities in origins, purpose and early activities, the differences are too great to draw the conclusion of a similar fate for A.A.
Are the differences, then, of such a nature as to assure a long life for Alcoholics Anonymous? This much can be said with assurance of consensus: (A) In the light of our present-day knowledge, A.A. has a sounder program of recovery than the Washingtonians achieved. (B) A.A. has avoided many of the organizational hazards which plagued the Washingtonian societies. The success and growth of A.A. during more than a decade of public life, its present vigour and its present unity underscore these statements and augur well for the future.
In the writer's judgment, based on a systematic study (26) of A.A., there is no inherent reason why A.A. should not enjoy an indefinitely continued existence. How long an existence will depend upon how well the leaders and members continue to follow the present program and principles - that is, how actively A.A. members will continue to reach out to other alcoholics; how thoroughly the remainder of the A.A. program will continue to be practiced, particularly the steps dealing with catharsis and the spiritual aspects; and, how closely all groups will be guided by the present traditions.
Finally, the writer would suggest that the value in the traditions lies chiefly in the avoidance of factors that can easily interfere with keeping the ideal therapeutic atmosphere found in the small A.A. groups at their best. Most of the personality change necessary for recovery from alcoholism occurs in these small groups - and that work is at its very best when there is a genuinely warm, nonegocentric fellowship. How well this quality of fellowship is maintained in the small, local groups is offered, therefore, as another condition determining how bright the future of A.A. will be.
Whatever the worth of these judgments, they point up the potential value to A.A. of careful, objective research on these and related conditions. This would give Alcoholics Anonymous another asset that the Washingtonians never had.

REFERENCES

1. Krout,J.A. The Origins of Prohibition. New York; Knopf, 1925.
2. Rush,Benjamin. An Inquiry Into the Effects of Ardent Spirits on the Human Body and Mind. [1785]
3. Beecher, Lyman. Six Sermons On the Nature, Occasion, Signs, Evils, and Remedy of Intemper- ance. New York. American Tract Society, 1827.
4. Fehlandt, A.F. A Century of Drink Reform in the United States. Cincinnati; Jennings and Graham; and New York, Eaton & Mains, 1904.
5. Permanent Temperance Documents of the American Temperance Society; Vol.1 Boston; Seth Bliss, 1835.
6. One Hundred Years of Temperance. A Memorial Volume of the Centennial Temperance Confer ence Held in Philadelphia, Pennsylvania, September, 1885. New York; National Temperance Society & Publication House, 1886.
7. Annual Reports of the Executive Committee of the American Temperance Union, 1840-1849.
8. Harrison, D. A Voice from the Washingtonian Home. Boston; Redding & Co., 1860.
9. Hawkins, W.G. Life of John W. Hawkins. Boston, Dutton, 1863.
10. Banks, L.A. The Lincoln Legion. New York; Mershon Co., 1903.
11. Gough, J.B. Autobiography and Personal Recollections. Springfield, Mass.; Bill, Nichols & Co.,1869.
12. Wooley, J. G. and Johnson, W.E. Temperance Progress in the Century. London; Linscott Publish ing Co., 1903.
13. Marsh,J. Temperance Recollections. New York; Scribner, 1866.
14. Eddy,R. Alcohol and History. New York; National Temperance Society & Publication House, 1887.
15. Cherrington, E.H. The Evolution of Prohibition in the United States of America. Westerville, Ohio; American Issue Press, 1920.
16. Cyclopedia of Temperance and Prohibition. New York; Funk & Wagnalls, 1891.
17. Crothers, T.D. Inebriety. Cincinati; Harvey, 1911.
18. Sellers,J.B. The Prohibition Movement in Alabama, 1702-1943. Chapel Hill, Univ. North Carolina Press, 1943.
19. Grosh, A.B. ed. Washingtonian Pocket Companion. Utica, N.Y., S.S. Merrell; Bennett, Backus & Hawley; & G. Tracy, 1842.
20. Daniels, W.H. The Temperance Reform and Its Great Reformers. New York; Nelson & Phillips, 1878.
21. Dacus, J.A. Battling with the Demon. St. Louis; Scammel & Co., 1878.
22. Blair, H.W. The Temperance Movement. Boston; William E. Smythe Co., 1888.
23. The A.A. Grapevine. New York; A.A. Grapevine, Inc.
24. Alcoholics Anonymous. New York; Works Publishing Co., 1939.
25. A.A. Tradition. New York; Works Publishing Co., 1947.
26. Maxwell, M.A. Social Factors in the Alcoholics Anonymous Program. Doctoral Dissertation, U. of Texas, 1949.
| 5543|5543|2009-02-24 10:20:27|Arthur S|History of Royalties - Part 1|
Source references for the postings are:

..

[AACOA-AA Comes of Age] -- [BW-FH-Bill W by Francis Hartigan] -- [DBGO-Dr
Bob and the Good Old-timers] -- [GB-Getting Better Inside Alcoholics
Anonymous by Nan R] -- [GTBT-Grateful to Have Been There by Nell Wing] --
[GSC-FR-General Service Conference-Final Report (identified by year)] --
[GSO-General Service Office-service pieces] -- [GSO-AC-General Service
Office Archives Collection] -- [Gv-Grapevine-identified by month and year]
-- [HIW-How It Worked by Mitchell K] -- [LOH-The Language of the Heart] --
[LR-Lois Remembers, by Lois W] -- [PIO-Pass It On, AAWS] -- SM-AA Service
Manual and Twelve Concepts for World Service] -- [www-Internet]

..

1938 - September, board Trustee Frank Amos arranged a meeting between Bill W
and Eugene Exman (Religious Editor of Harper Brothers publishers). Exman
offered Bill a $1,500 advance ($23,000) on the rights to the book. The
Alcoholic Foundation Board urged acceptance of the offer. Instead, Hank P
and Bill formed Works Publishing Co. and sold stock at $25 par value ($380
today). 600 shares were issued: Hank and Bill received 200 shares each, 200
shares were sold to others. Later, 30 shares of preferred stock, at $100 par
value ($1,500 today) were sold as well. To mollify the board, it was decided
that the author's royalty (which would ordinarily be Bill's) could go to the
Alcoholic Foundation. The newly formed Works Publishing Co would later come
to be known as AA World Services or AAWS. (LR 197, BW-FH 116-119, SM S6, PIO
193-195, AACOA 157, 188, HIW 99-104)

..

1940 - May 22, Works Publishing Co. was legally incorporated as a publishing
arm of the Alcoholic Foundation. Bill W and Hank P gave up their stock with
a stipulation that Dr Bob and Anne receive 10% royalties on the Big Book for
life. Hank was persuaded to relinquish his shares in exchange for a $200
payment ($3,000 today) for office furniture he claimed belonged to him.
(AACOA 189-190, LR 199, BW-FH 119, SM 11, PIO 235-236, GTBT 92, GSO-AC)

..

1941 - With the possibility of being recalled to active duty in the Army,
Bill W requested that he be granted a royalty on book sales to provide
financial support for his wife Lois. The board approved a 10% royalty. Prior
to this, Dr Bob was voluntarily giving Bill half the 10% royalty that he and
Anne were receiving. Bill W's 10% royalty became his sole source of income.
One exception to this occurred sometime in the mid-1940s when Bill's income
averaged $1,700 ($24,600 today) over seven years. The board made a grant to
Bill of $1,500 ($21,700 today) for each of the seven years for a total of
$10,500 ($152,000 today) out of which Bill purchased his Bedford Hills
house. (1951 GSC-FR 13)

..

1942 - October, Clarence S stirred up a controversy in Cleveland after
discovering that Dr Bob and Bill W were receiving royalties from Big Book
sales. (DBGO 267-269, BW-FH 153-154, AACOA 193-194) Bill and Dr Bob
re-examined the problem of their financial status and concluded that
royalties from the Big Book seemed to be the only answer to the problem.
Bill sought counsel from his spiritual sponsor, Father Edward Dowling, who
suggested that Bill and Bob could not accept money for 12th Step work, but
should accept royalties as compensation for special services. This later
formed the basis for Tradition 8 and Concept 11. Due to the amount of time
both co-founders dedicated to the Fellowship, it was impossible for either
of them to earn a living through their normal professions. (AACOA 194-195,
PIO 322-324)

..

1945 - The Alcoholic Foundation wrote to John D Rockefeller Jr and the 1940
dinner guests that AA no longer needed their financial help. Big Book
royalties could look after Dr Bob and Bill and group contributions could pay
the office expenses. If these were insufficient, the reserve accumulated out
of literature sales could meet the deficit. In total, Rockefeller and the
dinner guest donated $30,700 ($365,000 today) to AA. The donations were
viewed as loans and paid back out of Big Book income. This led to the
principle of being fully self-supporting declining all further outside
contributions and later formed the basis of Tradition 7. (AACOA 203-204)

..

1947 - August, in his Grapevine Traditions essay titled "Last Seven Years
Have Made AA Self-Supporting" Bill W wrote "Two years ago the trustees set
aside, out of AA book funds, a sum which enabled my wife and me to pay off
the mortgage on our home and make some needed improvements. The Foundation
also granted Dr Bob and me each a royalty of 10% on the book Alcoholics
Anonymous, our only income from AA sources. We are both very comfortable and
deeply grateful." (LOH 62-66)

..





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| 5544|5544|2009-02-24 10:25:55|Arthur S|History of Royalties - Part 2|
1951 - April 20-22, (NY City) 37 United States and Canadian delegates (half
the planned number) convened at the Commodore Hotel as the first Panel of
the General Service Conference.

..

It was reported that the Trustees of the Foundation, following Dr. Bob's
death, had voted to increase Bill's royalty on the Big Book from 10 percent
to 15 per cent. .This author's royalty would also apply to other Books the
Trustees are anxious to have Bill prepare for their consideration in the
future. The chairman reported that Bill insisted that this increase be
approved by the General Service Conference. A motion approving the action of
the Trustees was approved unanimously by the Delegates. The Conference also
approved unanimously a motion recommending that steps be taken to insure
that Bill and Lois receive book royalties so long as either one shall live.
(1951 GSC-FR 12)

..

1952 - As he did in 1951, Bill reviewed with the delegates the financial
arrangements under which he now works, reminding them that his living is
derived from royalties on the book, "Alcoholics Anonymous." Should there be
an increase in his royalties as a result of the writing project he has set
for himself, Bill said, he would wish to take from them only "a good living,
not necessarily the full royalties his writings may earn. As a matter of
movement interest, Bill said, he hoped it would be agreeable if he had
discretion over the disposition of his excess royalties - not for personal
use, but for such matters as restitution to creditors and some provision for
the future of General Service Office employees who now have no form of
social security. Bill's presentation was approved in its entirety, upon
recommendation of the Conference Committee on Literature. (1952 GSC-FR 21)

..

1954 - The Alcoholic Foundation Board reported that it decided not to
accept, a royalty of $.25 per copy on sales of a book on The Twelve Steps,
which had been offered by the publishers. (1954 GSC-FR 17)

..

1955 - July 1-3, AA's 20th anniversary and 2nd International Convention was
held in St Louis' Kiel Auditorium. Bill W thanked the Convention attendees
for purchasing the Big Book because the royalties from it had provided him
and Lois with a home where they had seen more than 3,000 AA members over the
years. (AACOA 220, PIO 354, 357)

..

1957 - At the Conference, Bill read to the Delegates the following letter
addressed to Mr. Archibald B. Roosevelt, Treasurer of the General Service
Board:

..

Dear Archie:

..

As many are aware, I have long felt that my personal finances should always
be an open book to our membership. Ever since 1951, when the General Service
Conference first met, my book royalties and m y expense allowances have been
shown in each year's audit. This practice will of course be continued. This
year, however, I would like to make a full accounting for all monies
received by me from 1938, when the Alcoholic Foundation was created, to 1955
when, at St. Louis, the Conference and its General Service Board assumed
final responsibility for AA's world affairs.

..

This seventeen-year audit has been prepared by Mr. Wilbur Smith, our CPA,
and is here enclosed. Saving the small amounts 1 received as a result of Mr.
Rockefeller's 1940 dinner, it can be seen that m y whole income over those
years has derived only from AA Publishing activities. My other services to
the Headquarters were all volunteer.

..

I earnestly recommend that this detailed accounting be always shown to every
Conference Delegate on request; and further that a copy of this audit be
placed on permanent file at the New York Headquarters where, on request, it
can be read by any visiting AA member.

..

Ever yours,

..

Bill

..

P. S. I hope that the Conference sees fit to publish this letter each year
in its annual report.

..

1958 - April, (NY City) the 8th Conference. The status of Bill W, cofounder
of AA, in relation to the Fellowship was clarified in two respects at the
1958 Conference.

..

The first point of clarification was requested directly by Bill in a letter
to Delegates in which he pointed out that several future courses were open
to him, ranging from complete disassociation from AA service matters to
continuing participation in the number of unfinished projects which he feels
are important to the welfare of the movement.

..

On this point the Conference voted unanimously to ask Bill to provide
continuing leadership on all projects of movement wide concern in which he
is currently interested.

..

In a second vote, the Conference approved the action of the General Service
Board in re-assigning to Bill royalty rights in his three books (Alcoholics
Anonymous, Twelve Steps and Twelve Traditions and Alcoholics Anonymous Comes
of Age), and in books he may write in the future, for the duration of the
copyrights involved. Bill has declared his intention to have these royalty
rights revert to the movement when the copyrights expire. (1958 GSC-FR 7)

..





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| 5545|5545|2009-02-24 10:27:45|Arthur S|History of Royalties - Part 3|
1961 - April 19-23, (NY City) the 11th Conference. Bill W asked the General
Service Board of Trustees to consider specific action, in respect of royalty
payments on textbook literature, to assure that co-Founder Bill and his
wife, Lois, may not suffer a possible loss of income in the future.

..

In a moving display of its affection for Bill as the surviving co-founder of
A. A. and for Lois, his wife, the Eleventh Conference suggested to the Board
of Trustees that changes be made in Bill's current royalty arrangement
involving A. A. textbooks to minimize the possibility that Bill's income
might be reduced in the future if cheaper editions of AA texts are ever
produced.

..

The action was occasioned by a general discussion of the advisability of
producing a "cheap edition" of the "Big Book". (See separate Policy page of
this report)

..

In the course of the discussion, Bill reviewed his financial arrangements
with the movement, pointing out that all his income derived from book
royalties and that he did not receive compensation for his non-writing
services to the Fellowship. He stressed that he was not interested in
accumulating a large estate but that he was concerned for the welfare of
Lois and certain immediate relatives and devoted friends who might require
assistance in the event of his passing. He said that he had already
deposited with the Trustees an informal "letter of intent" suggesting what
disposition might be made of royalties due his estate after his death.

..

While noting that the reduced royalties from paperback texts would
undoubtedly curtail his income, Bill repeated a pledge that he has given
previous Conferences. He said that if royalties under his present contract
should become "unseemingly large" he would reduce them voluntarily or permit
the movement to take the initiative in reducing them.

..

Trustee Dick S presented the following memorandum which was converted into a
motion from the floor and adopted unanimously: "The Conference recognizes
that the publication of cheap editions of AA books would probably reduce the
income to World Services, and Bill's personal income. This conference
unanimously suggests the following to the Trustees: To add a rider to Bill's
royalty contract to the effect that, if cheaper books are ever published,
Bill's royalties be increased by an amount sufficient to keep the royalty
income at the same average level it had been for the five years before
cheaper books were published; (further, that) as time goes on, if inflation
erodes the purchasing power of this income, the Trustees will adjust the
royalties to produce the same approximate purchasing power; this to be
effective during the lifetime of Bill and Lois and Bill's legatees." (PIO
393, 1961 GSC-FR 3, 7)

..

1963 - Bill W modified his royalty agreement with AAWS so that 10% of his
royalties went to his mistress, Grapevine Editor, Helen W. The agreement
provided Bill and Lois with a comfortable living on annual incomes between
$30,000 to $40,000 during the 1960's ($175,000 to $233,000 today). At the
time of Bill's death (1971) it was around $56,000 ($295,000 today). In the
1970's, royalties surged significantly and it made Lois W quite rich. (PIO
393, BW-FH 192-193, GB 69-70, WPR 72)

..

1964 - April 21-26, (NY City) the 14th Conference reported that it reviewed
and approved an agreement between' Bill W, co-founder, and AA World Services
Inc covering royalties derived from Bill's writings. (The intent of the
agreement is to protect Bill, his wife, Lois, and their designated heirs,
while defining AAWS's position as the Society's publishing agency). (1964
GSC-FR 4)

..

A section of the Conference Report titled "Royalty Agreement On Bill's
Writings Approved" stated:

..

Of all the factors responsible for the growth of AA (and for the sobriety of
hundreds of thousands of men and women around the world), probably none is
more important than the movement's book literature. The three major texts -
"Alcoholics Anonymous," "The Twelve Steps and Twelve Traditions" and "AA
Comes of Age" along with the service manual on The Twelve Concepts of
Service are likely to endure as keys to personal sobriety and Group
survival. All four publications have one thing in common; they were written
or edited by Bill W, surviving co-founder, and the copyrights to them were
assigned by Bill to the movement. The movement was thus assured ownership of
its basic publications, the income from which has also underwritten many of
the Society's world services.

..

For his services to AA over a period of nearly 30 years, Bill has never
received salary compensation from the movement. His only income has been
from royalties on his writings and editorial work. Because the earlier
royalty agreements made no provision for protecting Lois, Bill's wife, in
the event of Bill's death, and did not provide for a transfer of royalties
to relatives to whom Bill and Lois have obligations, the agreements have
been reviewed by the General Service Board in recent years.

..

As a result, the Board in April, 1963, concluded a new agreement with Bill
which was submitted to the 1964 Conference for review and approval. The new
agreement, outlined in the report of the Conference Finance Committee, was
approved unanimously by the Delegates.

..





[Non-text portions of this message have been removed]
| 5546|5546|2009-02-24 10:34:46|Arthur S|History of Royalties - Part 4|
The 1964 Conference Approved an agreement between Bill W, co-founder, and AA
World Services Inc covering royalties derived from Bill's writings.

..

Under the terms of the contract, a royalty of 15 per cent is paid to Bill,
except that no royalties are paid on "overseas editions." Royalties are to
be paid to Bill and Lois, his wife, during their lifetimes; following the
deaths of Bill and Lois, royalties revert in shares of royalties to living
heirs. These shares revert to AAWS upon the deaths of the beneficiaries. Not
more than 20 per cent may be bequeathed to any heir under the age of 40
years as of the date of the agreement between Bill and AAWS (April 29,
1963). The contract provides protection of royalties against "cheap books"
and protection of AAWS and Bill against fluctuations in general economic
conditions. AAWS retains the right of “first refusal" on any future literary
works of Bill's. (1964 GSC-FR 9, 37)

..

1967 - April, the US copyright to the first edition Big Book expired and was
not renewed. The oversight was not discovered until nearly 20 years later in
1985. It was also discovered in 1985 that the US copyright to new material
in the second edition Big Book had lapsed in 1983. It should be noted
however that the Big Book copyright has expired only in the US. It is still
in force outside the US under international treaty agreements. (NG 299, GSO)


..

1975 - The Ask It Basket for the Conference contained the question:

..

Q. Who receives the royalties from book sales? What did this amount to in
1974? In 1973?

..

A. They used to go to Bill, now go to heirs designated in his will. Amounts
are in your financial statements for 1973 and 1974. (1964 GSC-FR 40)

..

1978 - (1978 GSC-FR 43) contained the following: AA World Services, Inc, as
lessee, provides facilities for GSO and the Grapevine, both of which pay for
the space they occupy. As employer, AAWS pays GSO employees' salaries. And
as publisher, AAWS owns the copyrights on all Conference approved books and
literature. It pays Lois a royalty on the books Bill wrote. (This royalty
was Bill's only source of income from AA. He never received a salary.)

..

The Ask It Basket for the 1978 Conference contained the question:

..

Q Please explain the royalties on the AA books.

..

A The royalties agreement on the books Bill wrote are covered in a contract
between Bill and the board. The royalty is 15% of the retail price. The
contract provides that he could pass the royalties along to his widow, and
that she could pass them on to another family member who is over 40 years of
age at that time. Following the death of the family member, the royalties
cease to exist and the money reverts to AA. The dollar amount is reported
yearly in the Conference Report (see pg 50).

..

1980 - (1980 GSC-FR 31) contained the following:

..

Big Book tapes - We approved the price of $25. We sought legal counsel on
royalties and were advised that, as tapes were not covered in the original
contract between Bill W and the board, there is no legal obligation.
However, a moral obligation seemed t o exist. Lois W was consulted, and she
chooses to forgo any royalties for one year and then review the matter.

..

1983 - The copyright to the new material in the second edition Big Book
expired without being renewed. AAWS did not discover the oversight until
1985. (NG 299) (1983 GSC-FR 31) contained the following:

..

After discussion and thought by this board and by the trustees, we accepted
Lois W's proposal that the 1963 royalty agreement between Bill W and the
board be amended to permit her to bequeath part of her royalties to a
foundation for at least ten years after her death or until 1997, whichever
is later, and also a part to her nephew.

..

1984 - The Ask It Basket for the 1984 Conference contained the question: Q
Could you please explain the royalties being paid on our literature? (I) On
which pieces of literature do we pay royalties? (2) How much? (3) To whom?
(4) For how long? A (1) The royalties are paid on the books Bill W wrote and
are: Big Book; "AA Comes of Age," "As Bill Sees It," and "Twelve Steps and
Twelve Traditions." (2) - (4) The royalties are the result of an agreement
between AAWS and Bill W in 1963. Bill got 15% of the retail value of the
books, and Lois was to receive 13 ½% of the retail value of the books, which
she still receives today. As of last year, under the terms of the agreement
between Bill and AAWS, Lois could, on a one-time basis, bequeath 80% of the
royalties to individuals who were age 40 or more in 1963. The remaining 20%
could be left to anyone at any age. This agreement has now been amended, and
Lois can leave the royalties to other than an individual, such as a
foundation to maintain Stepping Stones. However, any royalties Lois wills to
a foundation will terminate ten years after her death. All other royalties
will revert back to the board upon the demise of the recipient. (1984 GSC-FR
32)

..

1985 - AAWS discovered that the copyrights to the first and second edition
of the Big Book had expired. The copyright on the first edition lapsed in
1967. The copyright on new material in the second edition lapsed in 1983.
Both AAWS and the Wilson estate shared responsibility for copyright renewal.
(NG 299, www)

..

The Ask It Basket for the 1984 Conference contained the question: Q When and
by whom was it decided that Lois's royalties could and would be bequeathed
to the next generation, and when will the royalties become AA's totally, if
ever? A The royalties are paid on the books Bill W wrote, which are: The Big
Book; "AA Comes of Age," "As Bill Sees It," and "Twelve Steps and Twelve
Traditions" (two editions). The royalties are the result of an agreement
between AAWS and Bill W in 1963. Lois was to receive 13 ½% of the retail
value of the books, which she still receives today. Under the terms of the
agreement between Bill and AAWS, Lois could, on a one-time basis, bequeath
80% of the royalties to individuals who were age 40 or more in 1963. The
remaining 20% could be left to individuals of any age. This agreement has
now been amended, and Lois can leave the royalties to other than an
individual, such as a foundation to maintain Stepping Stones. However, any
royalties Lois wills to a foundation will terminate ten years after her
death. All other royalties will revert back to the board upon the demise of
the recipient. In the amendment, Lois gives up the right to leave anything
to individuals younger than age 40 in 1963 except for an individual who was
a few months short of age 40 at that time. (1985 GSC-FR 32)

..





[Non-text portions of this message have been removed]
| 5547|5547|2009-02-24 10:51:08|Arthur S|History of Royalties - Part 5 (last)|
1986 - (1986 GSC-FR 8) contained the following under the title "Update on
AA's copyrights."

..

The copyright on the first edition of the Big Book lapsed in 1967 and the
copyright on the new material in the second edition lapsed in 1983--both
because of a failure to renew them in a timely fashion. There was a mistaken
belief that registering the copyright on the second edition in 1956 served
to revive the copyright on the first edition; the misconception continued,
with respect to the second edition, when the third edition was copyrighted
in 1976.

..

But what was to be done about the royalties to Lois W prescribed in a 1963
agreement between Bill and AAWS Inc? We and Lois reaffirmed the intent of
Bill and the 1963 AAWS board by negotiating an amendment providing for the
continuation of the 1963 agreement as though the copyrights were still valid
and guaranteeing that Lois and AAWS, Inc, would each hold the other harmless
for the loss of the copyright in 1967.

..

1986 - (1986 GSC-FR 28-29) contained the following under the report from
AAWS:

..

We discovered that the copyright to the first edition of the Big Book lapsed
in 1967, and that the material in that book has been in the public domain
since that time. This event was precipitated by the publishing of a replica
of the first edition by CTM Inc. As a result, we engaged in significant
legal exchanges with that company, and we believe it has ceased to publish.
Future responsibility for copyrights has been placed in the hands of
attorneys.

..

An Agreement between Lois W and AAWS, Inc, was executed by Lois and John
Bragg (as president) on August 26, 1985, stipulating that: (1) Big Book
royalty payments will continue to be made as though the copyrights were
still in force; and (2) both AAWS and Lois (and her heirs) are released from
claims against the other for failure, if any, by AAWS, Inc or Bill W
(respectively) to apply for Big Book copyright renewal.

..

1988 - (1988 GSC-FR 32) contained the following under the report from AAWS:

..

Our copyright attorneys sent a letter to the publisher and Nan R, the
author, regarding her book "AA. -Inside Alcoholics Anonymous" which contains
excerpts from AA literature, the use of AA's trademark, and a violation of
the Twelfth Tradition. Due to lack of cooperation on the part of the author
and the publisher, we were advised by legal counsel to expeditiously take
all appropriate action with respect to trademark violation, including
litigation if necessary, regarding the book, which gives the impression it
is allied with AA and also threatens to be harmful to AA interests. As a
result some, but not all, objectionable features have been removed.

..

Agreed to renegotiate the renewal rights to As Bill Sees It once these
rights mature, and to discontinue negotiations with Lois W's attorney.

..

1988 - Oct 5, Lois W (age 97) co-founder of Al-Anon Family Groups, died.
(AACOA xi) Royalties passed to her surviving designated heirs who included
Dr Leonard Strong husband of Lois' sister-in-law Dorothy (Bill's sister), a
niece and nephew, Muriel Strong Morley and Leonard V Strong III, and
sisters-in-law Laura and Florence Burnham. Also listed were Nell Wing, Lois'
cousins Carol Lou Burnham, Ann Burhan Smith, Ann Walker, Dixon Walker and
Kate Knap plus Bill's cousins Jean Kalkoff and Barbara Palazari. 50% was
bequeathed to the Stepping Stones Foundation (to terminate on the later of
August 31, 1997 or 10 years after Lois' death).

..

1995 - (1995 GSC-FR 25) contained the following under the report from AAWS:
We discussed the proposal to settle with the recipients of our royalty
payments which would end our legal obligation to pay royalties. After
discussion, it was the consensus of the board that this would not be
beneficial at this point in time.

..

2007 - Based on data in final Conference Reports:

..

Cumulative royalties amounted to $656,095 up to Bill's death in January 1971
($4,151,978 in 2006 dollars). Cumulative royalties amounted to $9,063,985 up
to Lois' death in October 1988 ($23,259,233 in 2006 dollars). Cumulative
royalties from 1950 to 2007 totaled $19,148,182 ($37,117,034 in 2006
dollars).

..

Cheers

Arthur





[Non-text portions of this message have been removed]
| 5548|5539|2009-02-24 11:00:36|jenny andrews|Re: Bill W quote: Our quarrels have not hurt us ....|
Don't know about a "convention", but this is
what Bill said in a talk recorded in As Bill
Sees It under the heading Trouble Becomes an
Asset:

"I think that this particular General Service
Conference (1958) holds promise and has been
filled with progress - because it has had
trouble ... If this Conference was ruffled,
if individuals were deeply disturbed - I say,
'This is fine.' What parliament, what republic,
what democracy has not been disturbed?
Friction of opposing viewpoints is the very
modus operandi on which they proceed. Then
what should we be afraid of?"

- - - -

To: AAHistoryLovers@yahoogroups.com
From: Baileygc23@aol.com
Date: Sun, 22 Feb 2009 22:22:57 -0500
Subject: Bill W quote:
Our quarrels have not hurt us ....

Bill W. addressed one convention and said,
'Our quarrels have not hurt us one bit.'

Can anyone tell me which convention it was,
and where I can get a copy of his entire
address to that convention?




_________________________________________________________________
Check out the new and improved services from Windows Live. Learn more!
http://clk.atdmt.com/UKM/go/132630768/direct/01/

[Non-text portions of this message have been removed]
| 5549|5536|2009-02-24 11:03:56|jenny andrews|Re: Big Book royalties -- 10% to Helen W.|
Re history of BB royalties: "Helen (Wynn) was
always broke ... (so) Bill decided that she
would inherit a percentage of his royalties
from the (Big) book..." (My Name is Bill,
Susan Cheever, Washington Square Press, 2004);

and,

"After Helen left the Grapevine in 1962, Bill
contributed to her support though when he
wanted to direct a portion of his royalty
income to her, the AA trustees refused to do
it. Bill was furious, and Helen was terribly
hurt. In 1963, though, prompted by his
worsening emphysema, Bill and AA executed a
new royalty agreement that called for Helen
to receive ten per cent of his book royalties,
and Lois 90 per cent after his death. Bill
also added a codicil to his will in which he
referred to this agreement and confirmed that
the allocation of royalty income it provided
was indeed his desire." (Bill W: a biography
of Alcoholics Anonymous cofounder Bill Wilson,
Francis Hartigan, Thomas Dunne Books,
St Martin's Griffin, 2000).
| 5550|5543|2009-02-25 14:59:34|mdingle76|Re: History of Royalties - on AACOA|
The following carbon copy was found in a file
cabinet belonging to Tom Powers at East Ridge:



Harper & Brothers Jun 3, 1957
49 E. 33rd Street
New York, NY

Attention: Mr Eugene Exman, Religious Editor

Gentlemen:

Referring to the coming publication by you of
"A.A. Comes of Age" of which I am the author,
I wish to make the following disposition of
my royalty of 15% for the duration of the
first copyright or for the duration of the
time you continue to distribute the book —
whichever is the greater.

In advance of this publication I would like to
assign my royalties to the following people,
for services rendered:

On the first five thousand books, I would like
my royalty equally divided between Mr. Tom
Powers of Chappaqua, New York, and Miss Nell
Wing of New York City.

Should you dispose of more than this quantity,
I would like my royalties on the remainder
divided equally between Mrs. Katherine Swentzel
of New York City and Mrs. Helen Riker of
Phoenix, Arizona.

On the death of any of these people, their
share of the royalty will become payable to
my account at Alcoholics Anonymous Publishing,
Inc., New York City.

Again, let me thank you deeply for the
wonderful cooperation that I have enjoyed in
the preparation of this book from all of you
concerned at Harpers.

Sincerely yours,

William G. Wilson

WGW/nw
| 5551|5551|2009-02-26 10:55:41|Stockholm Fellowship|Royalties for Grapevine related literature|
Thank you for the recent history on the
royalties for the Big Book and other AAWS
literature. I was wondering if anyone knows
if royalties are paid to anyone from Grapevine
related literature. "Language of the Heart"
is a collection of all the Grapevine writings
of Bill W. and there have been other
anthologies as well. As the Grapevine is
official AA literature, though a separate
and self-supporting entity, I was curious
about any royalties there.
| 5552|5552|2009-02-28 11:34:03|il22993us|Mottos on old anniversary chips|
My father received his first chip sometime in
the late 1960's or 70's.

The chip says: "recover, serve, unite" rather
than "recovery, service, unity" (like the
chips we give out today).

His 2nd year chip has what we have now.

Does anyone know what year the words changed?
Was there a pattern here? Thanks!

Carole,
DOS: 07-03-2006
| 5553|5553|2009-02-28 11:47:54|jax760|AA in New Jersey 70th Anniversary Celebration|
8:00 PM Thursday May 14, 2009
Central Presbyterian Church
46 Park Street
Montclair, New Jersey

CELEBRATE THE 70th ANNIVERSARY
OF A.A. IN NEW JERSEY

Come Commemorate the Historic Occasion of the
First A.A. meeting in New Jersey on May 14, 1939.

(in cooperation with District 37 and the
New Haven Group of Montclair, New Jersey)

This will be an open speaker meeting recalling
The Early History of Alcoholics Anonymous in
Northern New Jersey. Come and experience the
archives displays detailing the history of
A.A. in Northern New Jersey.

God Bless,

John B

For more information e-mail: archives@nnjaa.org

And see the flyer at:
http://www.nnjaa.org/pdf/district37_montclair_anniv_2009-05-14.pdf

- - - -

http://www.nnjaa.org/area44/pdf/archives_first_meeting_2009-01-27.pdf

A.A. Group # 4 The New Jersey
Group of Alcoholics Anonymous

On May 14, 1939, a Sunday afternoon, the very
first meeting of what was to become the New
Jersey Group of Alcoholics Anonymous took place
in the home of Hank and Kathleen P. in Upper
Montclair. Meetings that had been formerly held
in Brooklyn were held in New Jersey for the next
5 or 6 weeks. The meetings began at 4:00 PM and
went most of the night. They rotated speakers
for the first portion according to Jimmy B.
who was living at Hank and Kathleen's home at
that time.

These were dinner meetings with Herb D. of
South Orange paying for a "big spread". The
wives always attended these meetings along
with their spouses.

At the May 14th meeting the attendees voted in
the Bill and Lois Home Replacement Fund and
each pledged different amounts of support.
Bill and Lois were doing an errand when they
voted on this. They arrived shortly thereafter
and Lois wrote in her diary that they were
thrilled.

Marty M., a Blythewood Sanitarium patient at
the time, took the train from Connecticut to
this historical event of Alcoholics Anonymous
in New Jersey.

The New Jersey Group of A.A. was later renamed
the South Orange Sunday Night Group.
| 5554|5551|2009-02-28 11:50:27|johnlawlee|Re: Royalties for Grapevine related literature|
--- In AAHistoryLovers@yahoogroups.com,
Stockholm Fellowship
wrote:
>
> Thank you for the recent history on the
> royalties for the Big Book and other AAWS
> literature. I was wondering if anyone knows
> if royalties are paid to anyone from Grapevine
> related literature. "Language of the Heart"
> is a collection of all the Grapevine writings
> of Bill W. and there have been other
> anthologies as well. As the Grapevine is
> official AA literature, though a separate
> and self-supporting entity, I was curious
> about any royalties there.
>
I don't believe The Grapevine magazine has ever
been self-supporting. It bleeds money. WSO
makes millions on the sale of the Big Books,
but that may be its only profitable venture.
Our Area is pushing for a Conference action
that would end subsidies for the magazine, and
would make it available in an online[only]free
version. That Action would save millions of
dollars and make the magazine available to
millions of people.

John Lee, Pittsburgh
| 5555|5533|2009-03-02 15:27:25|diazeztone|Spelling of Ebby's last name|
Is Ebby's last name Thatcher or Thacher?

LD Pierce
http://www.aabibliography.com

- - - -

From GFC, the moderator:

http://www.texasdistrict5.com/history-in-photos.htm
about 40% of the way down the page, has a photo of

Ebby's Headstone
Albany Rural Cemetery, Albany NY

The headstone reads:

Edwin T. Thacher
1896-1966

- - - -

--- In AAHistoryLovers@yahoogroups.com,
"Robert Stonebraker" wrote:
>
> Did Ebby -- being who he was, "Edwin
> Throckmorton Thacher, the brother of the
> Mayor of Albany, New York" -- really live,
> eat and sleep in the Calvary Mission --
> or was he kept in the much nicer Calvary
> Parish House?
>
> Bob S.
>
> P.S. There is a picture of the Calvary
> Church Parish House and Mission on the
> site below - thanks Art!
>
> http://health.groups.yahoo.com/group/Indyfourthdimension
>
> ~~~~~~~~~~~~~~~~~~~~~~
>
> Robert Stonebraker
> 212 SW 18th Street
> Richmond, IN 47347
> (765) 935-0130
>
| 5556|5551|2009-03-02 15:36:36|stockholmfellowship|Re: Royalties for Grapevine related literature|
http://www.aagrapevine.org/about/

The Grapevine is self-supporting.

I would be VERY disappointed if the AA
Grapevine stopped publishing the magazine.
I have lived in several countries overseas
and have enjoyed being able to take the
Grapevine as a portable meeting when in
transit or in countries where there is a
language barrier. And, I have a hard-copy
to pass on to others. In the States, where
I got sober, our service district would
bundle old copies of the Grapevine and give
them to prisons, hospitals and institutions.

Whatever, I just wanted to know if there are
any royalties paid by the AA Grapevine to
Bill W's estate for "Language of the Heart"
or any other such books.

- - - -

From: Jon Markle <serenitylodge@mac.com>
(serenitylodge at mac.com)

John Lee, could I ask you to support the
statement that "WSO makes millions on the
sale of the Big Books"?

I hope this doesn't go anywhere. There are
many people who do not use the internet, or
they do not have access to a computer. To
limit the Grapevine, or any other of our
literature to on-line access only would be a
great disservice to our Fellowship, in my
opinion. I don't see how this would fly.

Jon (Raleigh)
9/9/82

- - - -

--- In AAHistoryLovers@yahoogroups.com,
"johnlawlee" <johnlawlee@yahoo.com>
(johnlawlee at yahoo.com) wrote:
>
> --- In AAHistoryLovers@yahoogroups.com,
> Stockholm Fellowship
> wrote:
> >
> > Thank you for the recent history on the
> > royalties for the Big Book and other AAWS
> > literature. I was wondering if anyone knows
> > if royalties are paid to anyone from Grapevine
> > related literature. "Language of the Heart"
> > is a collection of all the Grapevine writings
> > of Bill W. and there have been other
> > anthologies as well. As the Grapevine is
> > official AA literature, though a separate
> > and self-supporting entity, I was curious
> > about any royalties there.
> >
> I don't believe The Grapevine magazine has ever
> been self-supporting. It bleeds money. WSO
> makes millions on the sale of the Big Books,
> but that may be its only profitable venture.
> Our Area is pushing for a Conference action
> that would end subsidies for the magazine, and
> would make it available in an online[only]free
> version. That Action would save millions of
> dollars and make the magazine available to
> millions of people.
>
> John Lee, Pittsburgh
>
| 5557|5557|2009-03-02 15:42:04|edgarc@aol.com|Grapevine finances|
In Message 5554 from <johnlawlee@yahoo.com>
(johnlawlee it yahoo.com)

John Lee of Pittsburgh said:

I don't believe The Grapevine magazine has
ever been self-supporting. It bleeds money.

++++++++++++++++++++++++++++++

The 990 (income tax) form filed by Alcoholics
Anonymous Grapevine, Inc. for 2007, the latest
year, shows total revenues of $2,825,277 and
total expenses of $2,850,324 for a deficit
for the year of $25,047, or a tad less than
1 per cent, which can hardly justify the
judgement that it "bleeds money."

As long as we're looking at the 990s, the tax
return for 2007 for General Service Board of
AA shows total revenue of $9,269,143 and total
expenses of $8,784,628 for an excess of
$484,515 or a little over 5%.

And the 990 for World Services, the publishing
arm, shows total revenue of $8,736,348 and
total expenses of $7,999,966 for an excess of
$736,382 or about 8.5 per cent.

All three tax returns are available to anyone
who registers (free) at Guidestar.org, which
provides a searchable database of information
about 1.7 million charities recognized by the
IRS . . .

Edgar C, Sarasota, Florida
| 5558|5531|2009-03-02 16:09:19|mdingle76|Re: Bill Wilson's meditation practices and guided meditation|
From the little I've heard Tom P. (Bill's
editorial consultant and close friend) speak
of Wilson's 11th Step practice, he [Tom]
stated the following:

1) Praying in private was important — with the
door locked if possible. Use a partition if
you share a room with a spouse.

2) Saying the St. Francis prayer and the 23rd
Psalm — which Bill taught his sponsees to say.
Also, Bill's favorite Hymn was "Holy, Holy,
Holy."

3) Reading the Bible everyday.

For whatever it's worth!

Matt D.

- - - -

From: James Flynn <jdf10487@yahoo.com>
(jdf10487 at yahoo.com)

According to some biographers, Bill W. used
automatic writing as a means of receiving
guidance from a Higher Power. He also held
seances and experimented with other forms of
spiritualism.

Sincerely, Jim F.

- - - -

From GFC the moderator:

Bill & Lois's morning prayer
in Pass It On, page 265

Oh Lord, we thank Thee that Thou art,
that we are from everlasting to everlasting.

Blessed be Thy holy name and all Thy benefactions
to us of light, of love, and of service.
May we find and do Thy will
in good strength, in good cheer today.

May Thy ever-present grace be discovered
by family and friends
-- those here and those beyond --
by our Societies throughout the world,
by men and women everywhere,
and among those who must lead
in these troubled times.

Oh Lord, we know Thee to be all wonder,
all beauty, all glory, all power, all love.
Indeed, Thou art everlasting love.

Accordingly, Thou has fashioned for us a destiny
passing through Thy many mansions,
ever in more discovery of Thee
and in no separation between ourselves.

- - - -

--- In AAHistoryLovers@yahoogroups.com,
"ryantfowler@..." wrote:
>
> Does anyone know what Bill Wilson's meditation
> practices were like, especially toward the end
> of his life? Also, does anyone know when
> guided meditation meetings were first held?
>
> - - - -
>
> From the moderator:
>
> http://hindsfoot.org/medit11.doc
>
> "Twelve-Step Meditation in the A.A. Big Book
> and the 12 & 12"
>
> will give you an intro to a lot of this.
>
> Among other things, this article describes
> how Bill W. himself talked about the use of
> guided imagery on page 100 of the 12 + 12.
>
> The sections at the end of the article talk
> about:
>
> Quiet Time
>
> Jacobson's method of progressive relaxation
> (VERY effective, and too little known and
> used in AA)
>
> Emmet Fox, The Golden Key
> (plus Fox's method of reciting a mantra
> to quiet and calm the soul)
>
> Glenn C.
>
| 5559|5531|2009-03-02 18:47:35|Baileygc23@aol.com|Re: Bill Wilson's meditation practices and guided meditation|
Bill W and his long time problems with
depression and other things brings to mind his
interactions with Dr Earle and Dr Earle's
comments on their relationship, plus
Dr Earle and his search for serenity in Asia.

Since Dr Earle's attempt to find solace in
Eastern ideas had Bill W's interest, it could
add another aspect to Bill W as well as
Dr Earle's efforts at meditation practices.

George

- - - -

From the moderator, for more about
Dr. Earle M., whom George refers to, see:

http://silkworth.net/aabiography/earlem.html

Biography: "Physician Heal Thyself!"
Dr. Earle M., San Francisco Bay Area, CA.
(p. 393 in 2nd edition, p. 345 in 3rd
edition, p. 301 in the 4th edition.)

"During his first year in A.A. he went to New
York and met Bill W. They became very close
and talked frequently both on the phone and
in person. He frequently visited Bill at his
home, Stepping Stones. He called Bill one
of his sponsors, and said there was hardly a
topic they did not discuss in detail. He took
a Fifth Step with Bill. And Bill often talked
over his depressions with Earle."

"In a search for serenity Earle studied and
practiced many forms of religion: Hinduism,
Buddhism, Taoism, Confucianism, and ancestor
worship."

GFC
| 5560|5533|2009-03-05 12:25:42|John Barton|Re: Spelling of Ebby's last name|
THACHER (not Thatcher)

You can see Ebby's signature in his own writing:
  http://silkworth.net/aahistory/Signatures_found_in_1st_Big_Book_04_1939.doc
 
Best Regards
 
John B

- - - -

Message 5446, Dec 21, 2008
from LES COLE <elsietwo@msn.com>
(elsietwo at msn.com)

I had, for years written Ebby's last name
with a "t". I don't know why it was but it
seemed OK. Then, recently, I found a picture
of Ebby's grave stone and learned how it
actually was spelled without the "t". That
was my answer.

In this new piece, "signatures" I see that
Ebby signed his own name without a "t,"
YET when Virginia MacLeod wrote he commentaries
on the same book pages, she wrote Thatcher
WITH a "t." Isn't it interesting that the
oft-repeated error got started that far back,
and when she saw Ebby's signature in the same
book, she established an early precedent?

Les
Colorado Springs, CO

- - - -

From GFC, the moderator: EBBY'S TOMBSTONE

http://www.texasdis trict5.com/ history-in- photos.htm
about 40% of the way down the page, has a photo of

Ebby's Headstone
Albany Rural Cemetery, Albany NY

The headstone reads:

Edwin T. Thacher
1896-1966

- - - -
| 5561|5557|2009-03-05 12:29:40|Kimball ROWE|Re: Grapevine finances|
Please make the distinction between "The
Grapevine Magazine" and "Grapevine Inc."
They are not the same. The tax forms for
one cannot be use to support the other.
The "magazine" is the primary vehicle for
keeping the "Inc" afloat.

Off the soap box

- - - -

From: <elg3_79@yahoo.com>
(elg3_79 at yahoo.com)

I realize this discussion is wandering somewhat
from historical interest, but those of us who
take meetings into correctional facilities
where even paperback books are not allowed
depend on the Grapevine for our readings and
to be able to offer something material to the
inmates. An online version could be printed
out but does not have the same authenticity as
a printed, copyrighted Grapevine issue.

(Even without the staples, which we sometimes
must remove. The GV is rumored to be beginning
to make a shift to glued binding.)

Y'all's in service,

Ted G.
| 5562|5551|2009-03-07 19:27:33|J. Lobdell|Re: Royalties for Grapevine related literature|
But it would not, as it happens, make it
available to those in jail or prison, which
is where at least anecdotal evidence indicates
it is the most useful.

I would welcome historical evidence on whether
the grapevine has been self-supporting, but it
may be that -- historically, and this is
AAHistoryLovers -- the Grapevine was no more
envisioned as self-supporting in and of
itself than any variety of twelfth-step work
would be expected, if evaluated specifically
and separately from all other Twelfth-Step
activities, to be self-supporting in and of
itself.

I rather think the original "inkstained
wretches" may have carried the burden themselves
-- Marty and Priscilla and Lois K and Bud T
and Felicia and the guy who ran the bookshop
on 5th Avenue all had money.

Still, it would be interesting to know if it
was ever envisioned that the Grapevine would
pay for itself.

- - - -

> From: johnlawlee@yahoo.com
> Date: Thu, 26 Feb 2009

> I don't believe The Grapevine magazine has ever
> been self-supporting. It bleeds money ....
> Our Area is pushing for a Conference action
> that would end subsidies for the magazine, and
> would make it available in an online[only]free
> version. That Action would save millions of
> dollars and make the magazine available to
> millions of people.
>
> John Lee, Pittsburgh

- - - -

On Mar 3, 2009, at 9:48 AM, Kimball ROWE wrote:

> The GV is rumored to be beginning
> to make a shift to glued binding.)

- - - -

From: Cindy Miller <cm53@earthlink.net>
(cm53 at earthlink.net)

Rumor confirmed. I got mine last week.
| 5563|5531|2009-03-07 19:45:59|mdingle76|Re: Bill Wilson's meditation practices and guided meditation|
One man who influenced Bill Wilson greatly was
Gerald Heard. Gerald was the man who introduced
Bill to Aldous Huxley. I suspect that Gene
Exman (the religious editor over at Harper
that Bill visited with the first 2 chapters
of the Big Book)introduced Bill to Gerald.

Anyway, Bill (and Lois) first visited Heard on
a trip to California in 1941. Heard had been
practicing yoga and earnestly studying the
Scriptures of many of the world's great
religions. Heard wrote many books on the
subject of God, religion and also UFO's (a
subject that Bill was very interested in and
would talk to Heard about at lengths). One of
Heard's books even made it into Dr. Bob's
library — "A Preface to Prayer."

Tom Powers often said that Heard was one of
Bill's sponsors. Heard was particularly
influenced by Sri Ramakrishna and Heard
donated his Monastery, Trabucco Canyon, to
the Vedanta Society of Southern California,
to be run by Swami Prabhavananda.

You can also read Gerald Heard's article in the
AA Grapevine called "The Search for Ecstasy."
He also wrote articles about AA published in
sources outside the Grapevine.

Gerald (and Dr. Cohen) oversaw the LSD
sessions that both Tom and Bill experienced.
(It was Tom and Bill who were sent to
California on AA Headquarters business to
get AA out on the big screen — a story for
a different day.)

Matt D.

______________________________

FROM THE MODERATOR: WIKIPEDIA SAYS

http://en.wikipedia.org/wiki/Gerald_Heard

"Henry Fitzgerald Heard commonly called Gerald
Heard (October 6, 1889 - August 14, 1971) was
a historian, science writer, educator, and
philosopher. He wrote many articles and over
35 books. Heard was a guide and mentor to
numerous well-known Americans, including
Clare Boothe Luce and Bill Wilson, co-founder
of Alcoholics Anonymous, in the 1950s and
1960s."

- - - -

Message 5228 from ArtSheehan@msn.com
(ArtSheehan at msn.com)

British radio commentator Gerald Heard
introduced Bill W to Aldous Huxley and
British psychiatrists Humphrey Osmond and
Abram Hoffer.

Bill joined with Heard and Huxley and first
took LSD in California on August 29, 1956.

Among those invited to experiment with LSD
(and who accepted) were Nell Wing, Father
Ed Dowling, Sam Shoemaker and Lois Wilson.
Marty M and other AA members participated in
New York (under medical supervision by a
psychiatrist from Roosevelt Hospital).

- - - -

Message 4806 from jlobdell54@hotmail.com
(jlobdell54 at hotmail.com)

I have recently seen on a couple of AA-related
history sites a statement that H. F. Heard was
a pen-name for Aldous Huxley.

In fact H. F. Heard was Henry FitzGerald Heard
(1889-1971) who also wrote as Gerald Heard.

He was a friend of Aldous Huxley (and of Bill
Wilson) but he certainly was not Aldous
Huxley.
______________________________

MATT D. IS RESPONDING TO MESSAGE 5559 from
<Baileygc23@aol.com> (Baileygc23 at aol.com)

> Bill W and his long time problems with
> depression and other things brings to mind his
> interactions with Dr Earle and Dr Earle's
> comments on their relationship, plus
> Dr Earle and his search for serenity in Asia.
>
> Since Dr Earle's attempt to find solace in
> Eastern ideas had Bill W's interest, it could
> add another aspect to Bill W as well as
> Dr Earle's efforts at meditation practices.
>
> George
>
> - - - -
>
> From the moderator, for more about
> Dr. Earle M., whom George refers to, see:
>
> http://silkworth.net/aabiography/earlem.html
>
> Biography: "Physician Heal Thyself!"
> Dr. Earle M., San Francisco Bay Area, CA.
> (p. 393 in 2nd edition, p. 345 in 3rd
> edition, p. 301 in the 4th edition.)
>
> "During his first year in A.A. he went to New
> York and met Bill W. They became very close
> and talked frequently both on the phone and
> in person. He frequently visited Bill at his
> home, Stepping Stones. He called Bill one
> of his sponsors, and said there was hardly a
> topic they did not discuss in detail. He took
> a Fifth Step with Bill. And Bill often talked
> over his depressions with Earle."
>
> "In a search for serenity Earle studied and
> practiced many forms of religion: Hinduism,
> Buddhism, Taoism, Confucianism, and ancestor
> worship."
>
> GFC
>
| 5564|5564|2009-03-09 16:45:39|Michael F. Margetis|Rowland or Roland Hazard?|
Hi all,

I see Rowland Hazard's name spelled as
"Roland" in many seemingly authoritative
documents. Even Dr. Jung's letter to Bill
he spells it "Roland". (Bill spells it
"Rowland")

Which is correct?

Thanks,

Mike Margetis
Brunswick, Maryland

- - - -

From Glenn C., the moderator:

The three most important works on this topic
are all based on a careful study of the
Hazard Family papers which are archived at
the Rhode Island Historical Society in
Providence.

Cora Finch's article also draws on material
in the Yale Collection of American Literature
at the Beinecke Rare Book and Manuscript
Library.

These letters, cancelled checks, and so on,
show that the family spelled the name
"Rowland Hazard," nickname "Roy."
____________________

Richard M. Dubiel, "The Road to Fellowship:
The Role of the Emmanuel Movement and the
Jacoby Club in the Development of Alcoholics
Anonymous"

http://hindsfoot.org/kDub1.html

http://hindsfoot.org/kDub2.html
____________________

Amy Colwell Bluhm, Ph.D., "Verification of
C. G. Jung�s analysis of Rowland Hazard and
the history of Alcoholics Anonymous" in the
American Psychological Association's journal
History of Psychology in November 2006.
____________________

Cora Finch, Stellar Fire: Carl Jung, a New
England Family, and the Risks of Anecdote

http://www.stellarfire.org/
____________________

ROWLAND HAZARD WENT TO CARL JUNG FOR
PSYCHOANALYSIS IN 1926, NOT 1931

Bill W. thought that Rowland had gone to see
Carl Jung in 1931, but Richard Dubiel showed
(from letters in the Hazard family papers)
that there was no time in 1931 when Rowland
could have engaged in a long psychoanalysis
by Carl Jung in Switzerland.

Subsequently, Bluhm and Finch, working
independently, discovered in the Hazard
family papers letters (including one from
Rowland Hazard himself, enthusiastically
describing how well his psychoanalysis by
Jung was progessing) which made it clear
that it was 1926 when Rowland was
psychoanalyzed by Jung.

The following is taken from Cora Finch's
article:

- - - -

[In early 1926] Rowland and Helen Hazard had been on vacation in Bermuda with Rowland's sister and her husband. Rowland apparently lost control of his drinking, an argument developed, and Helen sent him home by himself.26 The letters are vague, but there is an implication that the crisis was precipitated by a revelation of infidelity on Rowland's part. Helen cabled Leonard asking him to meet Rowland in New York when he arrived on 25 March and take him to Dr. Riggs' sanitarium in Stockbridge, Massachusetts.27

After listening to Rowland's side of the story, Leonard suspected that the marital problems were more prominent than the drinking. He encouraged Rowland and Helen to consider a different plan. In a letter from Bermuda, Helen wrote, "I agree with you that Dr. Riggs does not seem to have had the ability to help Roy to help himself."28 Helen returned in early April, and Leonard continued to meet with each of them, separately. They agreed that going to Europe to see Dr. Jung together would be the best thing.

George Porter, an old friend of Rowland, supported Leonard's campaign of persuasion.29 Rowland and George were in the same class at Yale, and George was an usher in Rowland's wedding. George Porter was a former patient and active supporter of Jung. Jung's popularity with wealthy Americans had begun with his treatment of Porter's friend, Medill McCormick, in 1908.

By 17 April 1926, Rowland and Helen were on a steamer bound for Europe. After short stops in London, Paris and Brussels, they arrived in Zurich 6 May. A letter from Rowland to Leonard, dated only "May 15,"30 is written on the stationary of the Dolder Grand Hotel of Zurich. Details in that letter match closely those of a letter from Jung to Leonard dated May 16th, 1926 ("Hazard and his wife are here").31 Both letters indicate that Rowland had begun work with Jung, and Helen with Jung's assistant, Toni Wolff.

~~~~~~~~~~~~~~~~~~~~
[ROWLAND HAZARD'S MAY 1926 LETTER
DESCRIBING HIS SESSIONS CURRENTLY
GOING ON WITH CARL JUNG]

"I think we get along splendidly. The first
day he saw me, J. asked for dreams. That night
I produced three corkers � He read them and
remarked, "these are fine, fine � but for
God's sake don't dream any more" We've been
at work interpreting them and it all seems
most fascinating and logical to me."

"Old boy, this is the dope for me, I'm sure.
Thank God for it, and for you for sending
me here." 32
~~~~~~~~~~~~~~~~~~~~

On 24 June 1926, Rowland's bank account showed an expense of $5,002.50, "to cover charge put through by F.L. & T. Co. a/c sum cabled to RH on his request." It is itemized to "travel."33 The equivalent in today's dollars would be more than $50,000. Some of the money would have been needed for hotel expenses and meals, but even the Hazards could not have spent very much of it on travel. Most of the money was presumably needed to cover Jung's fees.

The New York Times social notes column of 24 July 1926 included a mention that "Mr. and Mrs. Rowland Hazard of Peace Dale, RI are at the Ritz-Carlton." By 2 August, Rowland was back in Peace Dale. He told Aunt Caroline about his analysis and showed her the drawings he had made ("The drawings are quite astonishing, symbolical things � Roy seems well and vigorous").34

NOTES

27. Rowland had stayed at the sanitarium during the summer of 1925 and visited Dr. Riggs about once a month through the end of that year, and at least once in 1926 (bank account ledger, Rhode Island Historical Society). Austen Fox Riggs, according to John M. Hadley in his Clinical and Counseling Psychology (New York: Knopf, 1958), "was eminently successful in using methods of reeducation and environmental control. He was opposed to psychoanalytic theory although he recognized the significance of early experiences in the development of psychoneuroses." p 216
28. Helen Hazard to Leonard Bacon, dated only "Friday," (apparently 26 March 1926, based on the contents), "Hazard Family" folder, Beinecke Library
29. Leonard Bacon to Patty Bacon, 2 April 1926, Beinecke Library
30. Rowland Hazard to Leonard Bacon, 15 May, Bacon papers, "Hazard Family" folder, Beinecke Library
31. Carl Gustaf Jung to Leonard Bacon, 16 May 1926, Bacon papers, Beinecke Library
32. Rowland Hazard to Leonard Bacon, Ibid.
33. Rowland Hazard III bank account ledger, RIHS
24. Caroline Hazard to Leonard Bacon, Beinecke Library
| 5565|5565|2009-03-09 17:52:37|aadavidi|Father Martin dies|
http://news.prnewswire.com/DisplayReleaseContent.aspx?ACCT=104&STORY=/www/story/03-09-2009/0004985249&EDATE=

The Rev. Joseph C. Martin, Leading Authority on
Alcoholism and Addiction Treatment, Dies at 84

Catholic Priest Co-Founded Father Martin's
Ashley Treatment Center in Maryland

HAVRE DE GRACE, Md., March 9 /PRNewswire/ -- The Rev. Joseph C. Martin, S.S., noted authority and lecturer on alcoholism who co-founded Father Martin's Ashley, an addiction treatment center in Havre de Grace, MD, died today at his home in Havre de Grace. He was 84.

Best known for his lectures on alcoholism as a disease, delivered to alcoholics and their families with his charismatic style and sense of humor, Fr. Martin is credited with saving the lives of thousands of alcoholics and addicts. While he retired from active management in 2003, he continued to lecture at Father Martin's Ashley, addressing patients as recently as November 2008.

"Today, the entire treatment community mourns the loss of an icon," said the Rev. Mark Hushen, president and chief executive officer of Father Martin's Ashley. "The death of Father Martin marks the end of an era.

"His world renowned 'Chalk Talk on Alcohol' changed the lives of thousands of recovering alcoholics," Hushen said. "His humor and spirituality infused his teachings with hope. He believed in the innate dignity of the human person and founded Father Martin's Ashley as an oasis where alcoholics and addicts could heal."

Fr. Martin's "Chalk Talk on Alcohol" lecture, which began: "I'm Joe Martin, and I'm an alcoholic," and more than 40 motivational films, are legendary. His films, which have been translated into multiple languages, continue to be used at treatment centers around the world, in hospitals, substance abuse programs, industry, and most branches of the U.S. government. He is the author of several publications, including Chalk Talks on Alcohol, published by Harper & Row in 1982, which is still in print.

Fr. Martin and Father Martin's Ashley co-founder Mae Abraham raised funds to buy and renovate Oakington, the estate owned by the widow of U.S. Senator Millard Tydings located on the Chesapeake Bay near Havre de Grace. The center, which opened in 1983, has since provided treatment to more than 40,000 people suffering from the disease of addiction and has provided program services to their families. Two years after Father Martin's Ashley opened its doors, Forbes magazine ranked it as one of the top ten addiction treatment facilities in the country. Today, patients come from the East Coast and across the U.S. to the 85-bed facility, which has a reputation for treating alcohol and drug addiction and relapse with respect for the dignity of each individual who enters its doors.

In 1972, the U.S. Navy filmed Martin's "The Blackboard Talk," which they then dubbed "The Chalk Talk." It became known throughout the U.S. military and established Fr. Martin as a recognized leader in the addiction treatment field.

In 1991, Fr. Martin was invited by Pope John Paul II to participate in the Vatican's International Conference on Drugs and Alcohol. He made four trips to Russia under the auspices of the International Institute on Alcohol Education and Training, and also traveled to Switzerland and Poland to speak to Alcoholics Anonymous groups as well as to addiction counselors in training.

Fr. Martin's honors and awards include the Andrew White Medal from Loyola College, Baltimore, for his contributions to the general welfare of the citizenry of Maryland; Rutgers University's Summer School of Alcohol Studies' Distinguished Service Award (1988); and Norman Vincent Peale Award (1992).

Born the fourth of seven children in Baltimore on October 12, 1924, Fr. Martin graduated from Loyola High School in 1942, where he was valedictorian. He then attended Loyola College (1942-44). He studied for the priesthood at St. Mary's Seminary and St. Mary's Roland Park in Baltimore (1944-48), and was ordained a priest of the Society of Saint Sulpice, whose mission is to train and educate seminarians, in 1948.

Fr. Martin held teaching positions at St. Joseph's College in Mountain View, CA (1948-56) and St. Charles College, Catonsville, MD (1956-59).

In 1958, Fr. Martin began his recovery from alcoholism. Following treatment, he worked as a lecturer and educator in the Division of Alcohol Control for the state of Maryland prior to founding Father Martin's Ashley.

"As Father Martin passes through death to life, his legacy lives on at Ashley as we continue his mission of hope and healing," said Fr. Hushen. "Truly, the world is a better place for his having been here."

Fr. Martin is survived by Mae and Tommy Abraham, with whom he lived for more than 30 years, siblings Dorothy, Frances, and Edward; and numerous nieces, nephews, and their children.

The viewing will be held on Thursday, March 12,
from 1 pm to 9 pm at St. Mary's Seminary in
Baltimore.

Fr. Martin's Mass of Celebration of the
Resurrection will be held on Friday, March 13
at 10 am at the Basilica of the National
Shrine of the Assumption of the Blessed
Virgin Mary, Cathedral Street, Baltimore,
Maryland. Interment will be private.

Expressions of remembrance may be e-mailed to
ashley.marketing@fmashley.com or mailed to
Father Martin Remembrance, Father Martin's
Ashley, 800 Tydings Lane, Havre de Grace,
MD 21078. They will be posted on the Father
Martin's Ashley Web site at
http://www.fathermartinsashley.org

In lieu of flowers, donations may be made to
Father Martin's Ashley treatment center,
800 Tydings Lane, Havre de Grace, MD 21078
or to The Associated Sulpicians of the U.S.,
5408 Roland Avenue, Baltimore, MD 21210.
| 5566|5566|2009-03-09 18:00:41|Glenn Chesnut|Father Joseph Martin's passing|
From: "John Blair" <jblair@wmis.net>
(jblair at wmis.net)

http://www.fathermartinsashley.org/

In remembrance of Father Martin...

Father Joseph C. Martin, S.S. - October 12,
1924 - March 9, 2009. "My name is Joe Martin,
and I'm an alcoholic." Father Martin first
uttered this statement in 1958, when he was
in treatment for alcoholism at the Guest House,
what would prove to be a refuge for him from
his drinking and a turning point in his life.
His personal journey in recovery prompted a
celebrated career in which his only aim was
to ease the suffering of individuals and
families, around the world, affected by
addiction.

He was born on October 12, 1924 in Baltimore,
Maryland . He quickly developed a fondness
for religion and faith. People fondly recall
his special story-telling ability and wonderful
sense of humor. In 1942, Father Martin
graduated from Loyola College and entered
St. Mary's seminary. He was ordained a priest
in 1948 and underwent rigorous training to
become a Sulpician, a highly regarded teaching
society within the Catholic Church. After
losing this coveted distinction as a result
of his drinking, only in sobriety did he
regain this title.

Father Martin taught minor seminarians and
fulfilled several teaching roles within the
church. It was very evident that he possessed
a special ability to educate but his drinking
became very troublesome and he was eventually
directed to seek help at the Guest House.
Father Martin frequently cited the tremendous
impact his mentor Austin Ripley had on his
journey in recovery. Many of Father Martin's
teachings originated in concepts he learned
while at the Guest House. His enthusiasm for
sobriety coupled with his passion for teaching
evolved into an unending quest to ease the
suffering of individuals and families affected
by addiction. In his career, spanning more than
35 years, Father Martin was catapulted into
international acclaim as a prized speaker and
educator on addiction and recovery thru the
Twelve Steps. He founded Kelly Productions in
1972 and used it as a platform to capture the
minds and hearts of millions of people.

Father Martin's message is no less relevant
today than in 1972. He will continue to inspire
love, service, helpfulness to others, and
recovery through the use of his films, audio
lectures, and books. In his last year, he
shared his vision that he can be remembered so
that the still suffering individual affected
by addiction might benefit from his God-inspired
message of hope.

VIEWING:
Thursday, March 12th, 2009
From 1p-9p
St. Mary's Seminary
Laubacher Hall
5400 Roland Avenue
Baltimore, MD 21210

FUNERAL MASS:
Friday, March 13th, 2009
10 am
The Basilica of the National Shrine of the
Assumption of the Blessed Virgin Mary
409 Cathedral Street
Baltimore, MD 21201
| 5567|5567|2009-03-09 18:36:27|Glenn Chesnut|Hear Father Martin speak on YouTube|
From: "John Blair" <jblair@wmis.net>
(jblair at wmis.net)
 
Father Joe Martin's Channel on YouTube:
 
http://www.youtube.com/user/fatherjoemartin
 
| 5568|5568|2009-03-09 19:11:27|kauaihulahips|Archival repositories|
What A.A. Areas at present have free-standing
repositories for their archives?

Could people from some of these already existing
archival repositories send me information about
what they have for their Area?

For example, what is the square footage?
how much is the rent? utilities? area annual
budget/beakdown?

What does the facility look like?

Any tips for our new area standing chair
and our new archivist?

<kauaihulahips@yahoo.com>
(kauaihulahips at yahoo.com)
| 5569|5569|2009-03-09 19:15:45|juan.aa98|Dick Perez from the Akron Area|
Where can I find the full story on Dick Perez
from the Akron Area?

What books or documents are there which would
mention Dick Perez or talk about his life in AA?
| 5570|5531|2009-03-09 19:56:53|James Flynn|Re: Bill Wilson's meditation practices and guided meditation|
Thank you for this, it has long been my
belief that Bill W's spirituality is best
defined as New Age Spirituality, rather than
fundamentalist Christian spirituality.

This information helps to confirm my
suspicions that Bill was actually very
eclectic in his approach to spirituality
and might even been seen as a heretic by
more traditional religious sects and�
denominations.

Sincerely, Jim F.

- - - -

From the moderator: and along this same
line, one of the first prominent Protestant
theologians to give approval to the new
A.A. movement was HARRY EMERSON FOSDICK,
the author of the famous anti-fundamentalist
sermon "SHALL THE FUNDAMENTALISTS WIN?"

Pass It On page 201: "Dr. Harry Emerson
Fosdick, the highly respected minister of
the Riverside Church, warmly approved an
advance copy [of the Big Book] and promised
to review the book when it was published."

Harry Emerson Fosdick from Wikipedia:

http://en.wikipedia.org/wiki/Harry_Emerson_Fosdick

Fosdick was the most prominent liberal ...
minister of the early 20th Century ....
Fosdick became a central figure in the
conflict between fundamentalist and liberal
forces within American Protestantism in the
1920s and 1930s. While at First Presbyterian
Church, on May 21, 1922, he delivered his
famous sermon �Shall the Fundamentalists Win?�
in which he defended the modernist position.
In that sermon, he presented the Bible as a
record of the unfolding of God�s will, not as
the literal Word of God. He saw the history
of Christianity as one of development,
progress, and gradual change. To the
fundamentalists, this was rank apostasy,
and the battle lines were drawn.

The General Assembly of the Presbyterian
Church, U.S.A. (Northern) in 1923 charged his
local presbytery to conduct an investigation
of his views .... Fosdick escaped probable
censure at a formal trial by the 1924 General
Assembly by resigning from the pulpit in 1924.
He was immediately hired as pastor of a Baptist
church whose most famous member was John D.
Rockefeller, Jr., who then funded the Riverside
Church in Manhattan's Morningside Heights area
overlooking the Hudson River, where Fosdick
became pastor as soon as the doors opened in
October 1930.

Rockefeller had funded the nation-wide
distribution of "Shall the Fundamentalists Win?"
although with a more cautious title, "The New
Knowledge and the Christian Faith."

[Fosdick] is also the author of the hymn,
"God of Grace and God of Glory."

Fosdick's book A Guide to Understanding the
Bible traces the beliefs of the people who
wrote the Bible, from the ancient beliefs of
the Hebrews, which he regarded as practically
pagan, to the faith and hopes of the New
Testament writers.

His brother, Raymond Fosdick, was essentially
in charge of philanthropy for John D. Rockefeller,
Jr.

Fosdick reviewed the first edition of
Alcoholics Anonymous in 1939, giving it
his approval.

- - - -

Harry Emerson Fosdick�s famous
anti-fundamentalist sermon (1922):

"SHALL THE FUNDAMENTALISTS WIN?"

Full text of the sermon given at
http://historymatters.gmu.edu/d/5070/

- - - -

--- On Thu, 3/5/09, mdingle76 wrote:

From: mdingle76
Subject: [AAHistoryLovers] Re: Bill Wilson's meditation practices and guided meditation
To: AAHistoryLovers@yahoogroups.com
Date: Thursday, March 5, 2009, 3:59 PM

One man who influenced Bill Wilson greatly was
Gerald Heard. Gerald was the man who introduced
Bill to Aldous Huxley. I suspect that Gene
Exman (the religious editor over at Harper
that Bill visited with the first 2 chapters
of the Big Book)introduced Bill to Gerald.

Anyway, Bill (and Lois) first visited Heard on
a trip to California in 1941. Heard had been
practicing yoga and earnestly studying the
Scriptures of many of the world's great
religions. Heard wrote many books on the
subject of God, religion and also UFO's (a
subject that Bill was very interested in and
would talk to Heard about at lengths). One of
Heard's books even made it into Dr. Bob's
library — "A Preface to Prayer."

Tom Powers often said that Heard was one of
Bill's sponsors. Heard was particularly
influenced by Sri Ramakrishna and Heard
donated his Monastery, Trabucco Canyon, to
the Vedanta Society of Southern California,
to be run by Swami Prabhavananda.

You can also read Gerald Heard's article in the
AA Grapevine called "The Search for Ecstasy."
He also wrote articles about AA published in
sources outside the Grapevine.

Gerald (and Dr. Cohen) oversaw the LSD
sessions that both Tom and Bill experienced.
(It was Tom and Bill who were sent to
California on AA Headquarters business to
get AA out on the big screen — a story for
a different day.)

Matt D.

____________ _________ _________

FROM THE MODERATOR: WIKIPEDIA SAYS

http://en.wikipedia .org/wiki/ Gerald_Heard

"Henry Fitzgerald Heard commonly called Gerald
Heard (October 6, 1889 - August 14, 1971) was
a historian, science writer, educator, and
philosopher. He wrote many articles and over
35 books. Heard was a guide and mentor to
numerous well-known Americans, including
Clare Boothe Luce and Bill Wilson, co-founder
of Alcoholics Anonymous, in the 1950s and
1960s."

- - - -

Message 5228 from ArtSheehan@msn. com
(ArtSheehan at msn.com)

British radio commentator Gerald Heard
introduced Bill W to Aldous Huxley and
British psychiatrists Humphrey Osmond and
Abram Hoffer.

Bill joined with Heard and Huxley and first
took LSD in California on August 29, 1956.

Among those invited to experiment with LSD
(and who accepted) were Nell Wing, Father
Ed Dowling, Sam Shoemaker and Lois Wilson.
Marty M and other AA members participated in
New York (under medical supervision by a
psychiatrist from Roosevelt Hospital).

- - - -

Message 4806 from jlobdell54@hotmail. com
(jlobdell54 at hotmail.com)

I have recently seen on a couple of AA-related
history sites a statement that H. F. Heard was
a pen-name for Aldous Huxley.

In fact H. F. Heard was Henry FitzGerald Heard
(1889-1971) who also wrote as Gerald Heard.

He was a friend of Aldous Huxley (and of Bill
Wilson) but he certainly was not Aldous
Huxley.
____________ _________ _________

MATT D. IS RESPONDING TO MESSAGE 5559 from
(Baileygc23 at aol.com)

> Bill W and his long time problems with
> depression and other things brings to mind his
> interactions with Dr Earle and Dr Earle's
> comments on their relationship, plus
> Dr Earle and his search for serenity in Asia.
>
> Since Dr Earle's attempt to find solace in
> Eastern ideas had Bill W's interest, it could
> add another aspect to Bill W as well as
> Dr Earle's efforts at meditation practices.
>
> George
>
> - - - -
>
> From the moderator, for more about
> Dr. Earle M., whom George refers to, see:
>
> http://silkworth. net/aabiography/ earlem.html
>
> Biography: "Physician Heal Thyself!"
> Dr. Earle M., San Francisco Bay Area, CA.
> (p. 393 in 2nd edition, p. 345 in 3rd
> edition, p. 301 in the 4th edition.)
>
> "During his first year in A.A. he went to New
> York and met Bill W. They became very close
> and talked frequently both on the phone and
> in person. He frequently visited Bill at his
> home, Stepping Stones. He called Bill one
> of his sponsors, and said there was hardly a
> topic they did not discuss in detail. He took
> a Fifth Step with Bill. And Bill often talked
> over his depressions with Earle."
>
> "In a search for serenity Earle studied and
> practiced many forms of religion: Hinduism,
> Buddhism, Taoism, Confucianism, and ancestor
> worship."
>
> GFC
>
| 5571|5571|2009-03-09 20:00:03|Shakey1aa@aol.com|Icky the Dynamite man|
I'm trying to get more info on Icky From
Houston: Page 80 AACOA (the dynamite man).

What's his date of sobriety, home group,
etc., does anyone know?

I have a 1st. edit. Stools & Bottles signed
by Ed Webster and inscribed to Icky, dated
1961. The gentleman I purchased it from told
me he got it in Houston.

I'd like to know more about Icky so that I
can pretend to be knowledgeable when the book
is displayed.

Thank You,
Shakey Mike Gwirtz
| 5572|5572|2009-03-09 20:01:17|priscilla_semmens|Anyone know anything about the first prison group?|
The first prison AA Group, we are told, was
formed at San Quentin.

Who formed it? When was it formed? Why was
it formed? etc.
| 5573|5531|2009-03-10 09:17:02|bob gordon|Re: Bill Wilson's meditation practices and guided meditation|
Here's the relevant part of Fosdick's review:

The core of their whole procedure is religious.
They are convinced that for the hopeless
alcoholic there is only one way out - the
expulsion of his obsession by a Power greater
than himself. Let it be said at once that there
is nothing partisan or sectarian about this
religious experience. Agnostics and atheists,
along with Catholics, Jews and Protestants,
tell their story of discovering the Power
Greater Than Themselves. "WHO ARE YOU TO SAY
THAT THERE IS N0 GOD," one atheist in this
group heard a voice say when, hospitalized for
alcoholism, he faced the utter hopelessness of
his condition. Nowhere is the tolerance and
open-mindedness of the book more evident than
in its treatment of this central matter on
which the cure of all these men and women has
depended.

They are not partisans of any particular form
of organized religion, although they strongly
recommend that some religious fellowship be
found by their participants. By religion they
mean an experience which they personally know
and which has saved them from their slavery,
when psychiatry and medicine had failed They
agree that each man must have his own way of
conceiving God, but of God Himself they are
utterly sure, and their stories of victory in
consequence are a notable addition to William
James' "Varieties of Religious Experience."

Although the book has the accent of reality and
is written with unusual intelligence and skill,
humor and modesty mitigating what could easily
have been a strident and harrowing tale.

- Harry Emerson Fosdick

- - - -

On Sun, Mar 8, 2009 at 7:56 AM, James Flynn wrote:

> Thank you for this, it has long been my
> belief that Bill W's spirituality is best
> defined as New Age Spirituality, rather than
> fundamentalist Christian spirituality.
>
> This information helps to confirm my
> suspicions that Bill was actually very
> eclectic in his approach to spirituality
> and might even been seen as a heretic by
> more traditional religious sects and
> denominations.
>
> Sincerely, Jim F.
>
> - - - -
>
> From the moderator: and along this same
> line, one of the first prominent Protestant
> theologians to give approval to the new
> A.A. movement was HARRY EMERSON FOSDICK,
> the author of the famous anti-fundamentalist
> sermon "SHALL THE FUNDAMENTALISTS WIN?"
>
> Pass It On page 201: "Dr. Harry Emerson
> Fosdick, the highly respected minister of
> the Riverside Church, warmly approved an
> advance copy [of the Big Book] and promised
> to review the book when it was published."
>
> Harry Emerson Fosdick from Wikipedia:
>
> http://en.wikipedia.org/wiki/Harry_Emerson_Fosdick
>
> Fosdick was the most prominent liberal ...
> minister of the early 20th Century ....
> Fosdick became a central figure in the
> conflict between fundamentalist and liberal
> forces within American Protestantism in the
> 1920s and 1930s. While at First Presbyterian
> Church, on May 21, 1922, he delivered his
> famous sermon �Shall the Fundamentalists Win?�
> in which he defended the modernist position.
> In that sermon, he presented the Bible as a
> record of the unfolding of God�s will, not as
> the literal Word of God. He saw the history
> of Christianity as one of development,
> progress, and gradual change. To the
> fundamentalists, this was rank apostasy,
> and the battle lines were drawn.
>
> The General Assembly of the Presbyterian
> Church, U.S.A. (Northern) in 1923 charged his
> local presbytery to conduct an investigation
> of his views .... Fosdick escaped probable
> censure at a formal trial by the 1924 General
> Assembly by resigning from the pulpit in 1924.
> He was immediately hired as pastor of a Baptist
> church whose most famous member was John D.
> Rockefeller, Jr., who then funded the Riverside
> Church in Manhattan's Morningside Heights area
> overlooking the Hudson River, where Fosdick
> became pastor as soon as the doors opened in
> October 1930.
>
> Rockefeller had funded the nation-wide
> distribution of "Shall the Fundamentalists Win?"
> although with a more cautious title, "The New
> Knowledge and the Christian Faith."
>
> [Fosdick] is also the author of the hymn,
> "God of Grace and God of Glory."
>
> Fosdick's book A Guide to Understanding the
> Bible traces the beliefs of the people who
> wrote the Bible, from the ancient beliefs of
> the Hebrews, which he regarded as practically
> pagan, to the faith and hopes of the New
> Testament writers.
>
> His brother, Raymond Fosdick, was essentially
> in charge of philanthropy for John D. Rockefeller,
> Jr.
>
> Fosdick reviewed the first edition of
> Alcoholics Anonymous in 1939, giving it
> his approval.
>
> - - - -
>
> Harry Emerson Fosdick�s famous
> anti-fundamentalist sermon (1922):
>
> "SHALL THE FUNDAMENTALISTS WIN?"
>
> Full text of the sermon given at
> http://historymatters.gmu.edu/d/5070/
>
> - - - -
>
>
> --- On Thu, 3/5/09, mdingle76 >
> wrote:
>
> From: mdingle76 >
> Subject: [AAHistoryLovers] Re: Bill Wilson's meditation practices and
> guided meditation
> To: AAHistoryLovers@yahoogroups.com
> Date: Thursday, March 5, 2009, 3:59 PM
>
>
> One man who influenced Bill Wilson greatly was
> Gerald Heard. Gerald was the man who introduced
> Bill to Aldous Huxley. I suspect that Gene
> Exman (the religious editor over at Harper
> that Bill visited with the first 2 chapters
> of the Big Book)introduced Bill to Gerald.
>
> Anyway, Bill (and Lois) first visited Heard on
> a trip to California in 1941. Heard had been
> practicing yoga and earnestly studying the
> Scriptures of many of the world's great
> religions. Heard wrote many books on the
> subject of God, religion and also UFO's (a
> subject that Bill was very interested in and
> would talk to Heard about at lengths). One of
> Heard's books even made it into Dr. Bob's
> library � "A Preface to Prayer."
>
> Tom Powers often said that Heard was one of
> Bill's sponsors. Heard was particularly
> influenced by Sri Ramakrishna and Heard
> donated his Monastery, Trabucco Canyon, to
> the Vedanta Society of Southern California,
> to be run by Swami Prabhavananda.
>
> You can also read Gerald Heard's article in the
> AA Grapevine called "The Search for Ecstasy."
> He also wrote articles about AA published in
> sources outside the Grapevine.
>
> Gerald (and Dr. Cohen) oversaw the LSD
> sessions that both Tom and Bill experienced.
> (It was Tom and Bill who were sent to
> California on AA Headquarters business to
> get AA out on the big screen � a story for
> a different day.)
>
> Matt D.
>
> ____________ _________ _________
>
> FROM THE MODERATOR: WIKIPEDIA SAYS
>
> http://en.wikipedia .org/wiki/ Gerald_Heard
>
> "Henry Fitzgerald Heard commonly called Gerald
> Heard (October 6, 1889 - August 14, 1971) was
> a historian, science writer, educator, and
> philosopher. He wrote many articles and over
> 35 books. Heard was a guide and mentor to
> numerous well-known Americans, including
> Clare Boothe Luce and Bill Wilson, co-founder
> of Alcoholics Anonymous, in the 1950s and
> 1960s."
>
> - - - -
>
> Message 5228 from ArtSheehan@msn. com
> (ArtSheehan at msn.com)
>
> British radio commentator Gerald Heard
> introduced Bill W to Aldous Huxley and
> British psychiatrists Humphrey Osmond and
> Abram Hoffer.
>
> Bill joined with Heard and Huxley and first
> took LSD in California on August 29, 1956.
>
> Among those invited to experiment with LSD
> (and who accepted) were Nell Wing, Father
> Ed Dowling, Sam Shoemaker and Lois Wilson.
> Marty M and other AA members participated in
> New York (under medical supervision by a
> psychiatrist from Roosevelt Hospital).
>
> - - - -
>
> Message 4806 from jlobdell54@hotmail. com
> (jlobdell54 at hotmail.com)
>
> I have recently seen on a couple of AA-related
> history sites a statement that H. F. Heard was
> a pen-name for Aldous Huxley.
>
> In fact H. F. Heard was Henry FitzGerald Heard
> (1889-1971) who also wrote as Gerald Heard.
>
> He was a friend of Aldous Huxley (and of Bill
> Wilson) but he certainly was not Aldous
> Huxley.
> ____________ _________ _________
>
> MATT D. IS RESPONDING TO MESSAGE 5559 from
> (Baileygc23 at aol.com)
>
> > Bill W and his long time problems with
> > depression and other things brings to mind his
> > interactions with Dr Earle and Dr Earle's
> > comments on their relationship, plus
> > Dr Earle and his search for serenity in Asia.
> >
> > Since Dr Earle's attempt to find solace in
> > Eastern ideas had Bill W's interest, it could
> > add another aspect to Bill W as well as
> > Dr Earle's efforts at meditation practices.
> >
> > George
> >
> > - - - -
> >
> > From the moderator, for more about
> > Dr. Earle M., whom George refers to, see:
> >
> > http://silkworth. net/aabiography/ earlem.html
> >
> > Biography: "Physician Heal Thyself!"
> > Dr. Earle M., San Francisco Bay Area, CA.
> > (p. 393 in 2nd edition, p. 345 in 3rd
> > edition, p. 301 in the 4th edition.)
> >
> > "During his first year in A.A. he went to New
> > York and met Bill W. They became very close
> > and talked frequently both on the phone and
> > in person. He frequently visited Bill at his
> > home, Stepping Stones. He called Bill one
> > of his sponsors, and said there was hardly a
> > topic they did not discuss in detail. He took
> > a Fifth Step with Bill. And Bill often talked
> > over his depressions with Earle."
> >
> > "In a search for serenity Earle studied and
> > practiced many forms of religion: Hinduism,
> > Buddhism, Taoism, Confucianism, and ancestor
> > worship."
> >
> > GFC
> >
>
>
| 5574|5571|2009-03-10 09:23:19|Arthur S|Re: Icky the Dynamite man|
Hey Mike

E. D. "Icky" Sheridan was the Panel 1 Delegate
from the Houston, Texas Area in 1951 (he
resided at 5020 Griggs Rd) and served on the
Conference Agenda Committee.

Icky later moved to Dallas, Texas (he resided
at 4569 Lorraine Ave) and became the first
Class B Trustee from Texas serving from 1955
to 1959. He replaced Earl Treat and was
designated as "Second V.P." Records from GSO
report him as passing away on 9/23/1963. I
can't pin down the date/year when he moved
from Houston to Dallas.

The 1957 final Conference report noted that:
"Delegates from Oregon, Northern Minnesota,
Quebec (Canada), Northeast Texas and South
Florida participated in a provocative panel
session on Clubhouses under the chairmanship
of Icky S, a member of the Board of Trustees.
Emphasizing the importance of separating the
functions of clubs and groups, Icky summed up
the general feeling of the participants by
declaring that, in AA, when you put your heart
rather than your brains into a project, "You
can go a long, long, way."

In 1958 Icky was elected as Vice Chairman of
the General Service Board. The 1958 final
Conference report contained a "GSO Policy
Committee" report written by Icky who also
served then as chairman of the committee.

Icky is discussed by Bill W on page 80 in
AA Comes of Age:

"When I think of explosions I always think of
my friend Icky. Down in Houston, Texas, they
call him the "Dynamite Man." Icky is an expert
on explosives, on demolition. He was in the
rear of the Russian retreat blowing up bridges
during the war. After the war he started to ply
his trade again, and I guess he fell into the
same error that a poor fellow in London did the
other day. This alcoholic Londoner turned up
before a magistrate. He had been picked up
stiff drunk. His bottle was empty. The
magistrate said, "Did you drink it all,"
"Oh, yes." "Why did you drink it all," "Because
I lost the cork." Down there in Houston, it
must have been one of those days when our friend
Icky lost his cork. Icky was commissioned to
blow up a certain pier in Houston Harbor, and
he blew up the wrong one!

There is a passing reference to Icky S in
Bob P's "unofficial AA history" where he writes:

"Esther E. took over as leader of the Houston
group in 1942, and Hortense L. succeeded her
when she moved to Dallas. The group met in the
basement of the Ambassador Hotel in 1941.
During the war years it met in other places:
the M.& M. Building, Franklin St., Milam St.,
Dooley St., and finally beginning in 1946 at
3511 Travis St. where it remained. In early
1949, the majority of the Travis St. group
broke away to form the Montrose Group. Among
those that remained were Ed H., Angus McL.,
Claire W., Anna D., Mildred C., and Icky S."

On July 1, 1960 Icky Chaired a session at the
25th Anniversary Convention at Long Beach,
California that was titled "12 Speakers on
the 12 Steps."

Cheers
Arthur

PS - I have a 1954 photo of Icky which I'll
send you by separate email.

-----Original Message-----
From: AAHistoryLovers@yahoogroups.com
[mailto:AAHistoryLovers@yahoogroups.com] On Behalf Of Shakey1aa@aol.com
Sent: Monday, March 09, 2009 9:34 PM
To: AAHistoryLovers@yahoogroups.com
Cc: Shakey1aa@aol.com
Subject: [AAHistoryLovers] Icky the Dynamite man

I'm trying to get more info on Icky From
Houston: Page 80 AACOA (the dynamite man).

What's his date of sobriety, home group,
etc., does anyone know?

I have a 1st. edit. Stools & Bottles signed
by Ed Webster and inscribed to Icky, dated
1961. The gentleman I purchased it from told
me he got it in Houston.

I'd like to know more about Icky so that I
can pretend to be knowledgeable when the book
is displayed.

Thank You,
Shakey Mike Gwirtz
| 5575|5569|2009-03-10 09:26:55|Ernest Kurtz|Re: Dick Perez from the Akron Area|
Juan,

I did some brief interviews of Dick back in
the mid-1970s. Because of the anonymity
tradition and the fact that my dissertation/book
"Not-God" was a public document, those few
references are cited in the endnotes as
"Dick P." and (usually) the date of our
conversation.

Happy hunting. I will appreciate it if you
will share with me (and the group) the results
of your efforts. In retrospect, I wish I had
said more about Dick's self-consciousness about
being Hispanic and fearing that he would not
be accepted in AA. Dick told me that even
though many used slang, un-p.c. nicknames
(e.g. "Spic") in referring to him, everyone
in AA was always helpful with rides to and
from meetings, etc.

I hope you can learn more and tell Dick P.'s
story: I remember it as vivid testimony not
so much to the "tolerance" of early AA, but
as deep evidence of the genuine spirituality
of many/most of the early members in the
Akron/Cleveland area. And, of course, of
Dick's own courage and craving for sobriety.

ernie kurtz

- - - -

On Mar 9, 2009, at 12:47 AM, juan.aa98 wrote:

> Where can I find the full story on Dick Perez
> from the Akron Area?
>
> What books or documents are there which would
> mention Dick Perez or talk about his life in AA?
>
>
| 5576|5569|2009-03-10 09:28:35|Mitchell K.|Re: Dick Perez from the Akron Area|
Dick Perez was from Cleveland and as far as
I know was the first person to translate the
Big Book into Spanish. Dick was Mexican and
according to Dr. Bob and the Good Oldtimers
was in this country illegally and helped carry
the message back to Mexico. I met Dick once
back in 1982 when he attended Lois W.'s
long-termer's party.


--- On Mon, 3/9/09, juan.aa98 <juan.aa98@yahoo.com> wrote:

From: juan.aa98 <juan.aa98@yahoo.com>
Subject: [AAHistoryLovers] Dick Perez from the Akron Area
To: AAHistoryLovers@yahoogroups.com
Date: Monday, March 9, 2009, 12:47 AM

Where can I find the full story on Dick Perez
from the Akron Area?

What books or documents are there which would
mention Dick Perez or talk about his life in AA?
| 5577|5552|2009-03-11 14:55:18|Tom Hickcox|Re: Mottos on old anniversary chips|
Chips/medallions/coins/doubloons/tokens have
not been produced by A.A., so whatever is put
on them is a manufacturers' decision. There
are no official A.A. chips, so any changes
were effected by people outside of the
Fellowship, and, hence, have very little to
do with it. "To thine own self be true is
from Shakespeare," for that matter.

Tommy H in Baton Rouge

- - - -

From: "Ben Humphreys" <blhump272@sctv.coop>
(blhump272 at sctv.coop)

I go back to 1975 and my first on says
recovery, service and unity. It may be
where the group bought the chips. All my
early ones came from Bright Star.

- - - -

From: James Flynn <jdf10487@yahoo.com>
(jdf10487 at yahoo.com)

Many of mine say "To Thine Own Self Be True"
and "Unity, Service, Recovery"

- - - -

Original message #5552 from
<il22993us@yahoo.com> (il22993us at yahoo.com)

My father received his first chip sometime in
the late 1960's or 70's.

The chip says: "recover, serve, unite" rather
than "recovery, service, unity" (like the
chips we give out today).

His 2nd year chip has what we have now.

Does anyone know what year the words changed?
Was there a pattern here? Thanks!

Carole,
DOS: 07-03-2006
| 5578|5551|2009-03-11 15:04:30|stockholmfellowship|Re: Royalties for Grapevine related literature|
The AA Grapevine is discussed in the latest
issue of Box 459, including that the Grapevine
is self-supporting:

"In contrast to G.S.O., which receives group
contributions to support group services, the
Grapevine does not accept contributions from
individuals or groups, and accepts donations
only for a fund set up to provide subscrip-
tions for inmates or other A.A.s who cannot
afford the cost. Its financial support comes
entirely from sales of the magazine and
related materials, such as The Language of
the Heart—the collected Grapevine writings
of Bill W."

Though, the question remains, does Bill W's
estate receives royalties from "The Language
of the Heart" or other writings of the
Grapevine? Or, rather, does anyone receive
any royalties from the Grapevine?

To read the lastest Box 459,
you can download it at

http://ddslinks.aaws.org/default.aspx?p=BOX459&e=FebMar09&l=en

- - - -

From: "bty934414" <normansobriety@btinternet.com>
(normansobriety at btinternet.com)

Who would pay to have the grapevine printed
online ?

from Norrie F. in Scotland

- - - -

From: John Barton <jax760@yahoo.com>
(jax760 at yahoo.com)

A Historical Fact:

Profits from the sale of literature have been
used since day one to support the work which
includes operations and carrying the message.
This goes back to the very first profits on
the big book that supported the foundation
office and the creation of phamplets (even
before the shareholders in the book got their
money back).

John B

P.S. The removal of the staples is so the
magazine can be brought into the prisons
(where it is needed).
| 5579|5572|2009-03-11 15:28:13|Phil McG|Re: Anyone know anything about the first prison group?|
AA meetings in prisons were first started in
1941 by CT Duffy, the Warden at San Quentin.

Check out his book: SAN QUENTIN, The Story
of a Prison by C T Duffy (1951). You can
purchase it on-line and really good libraries
still carry it.

Here are a couple of web sites that briefly
discuss the history:

http://www.handinorcal.org/AboutPage/About.html

http://en.wikipedia.org/wiki/San_Quentin_State_Prison

Phil

- - - -

From: "Lee Carroll, CPA" <FriendLeeCPA@msn.com>
(FriendLeeCPA at msn.com)

Warden Clinton Duffy spoke at the First
International AA Conference in Cleveland,
July 29, 1950. In it he shares that:

- he had been watching AA on the street

- San Quentin was in the process of
inititating a new type of rehabilitation

-he realized punishment was not enough.

- First meeting at SQ was in 1942

- Twenty inmates and several outside guests,
many of whom had never been behind such walls
before and were awed by the surroundings.

- Most inmates hadn't seen a woman or civilian
clothes for a long time.

- Duffy says the tension was broken when an
outside guest, whose name he couldn't remember
("...and wouldn't mention if I could,") went
up to the podium 'with a smile on his face
that radiated an air of friendliness - I'll
never forget his opening words:

"Fellows," he said, looking out over the stiff
audience, "before we start talking about AA
I have a confession to make, I want to tell
you that, but for the grace of a power greater
than myself I would be sitting out there with
you today listening to someone else make this
speech."

- Duffy quotes more that I wont write out, but
he says the tension was eased and it became
a podium participation mtng.

- Skeptics had told Duffy that AA was a
"useless fad," and that "SQ would go off
louder than nitroglycerin if he allowed
women AA's to mix with the inmates."

- Not so said Duffy. There was never an "off
color remark."

- At the end of the first meeting, says Duffy
one of the former skeptics chose the
opportunity to assure him that AA at SQ
would be a success.

- SQ did make mistakes; a) issued diplomas
for completing 12-step study course b)
withheld AA from men who did not "appear"
to be alcoholic c) exerted pressure on men
"diagnosed" as alcoholic.

Lee (805) 938-1981

- - - -

From: "J. Lobdell" <jlobdell54@hotmail.com>
(jlobdell54 at hotmail.com)

On p. 59 of AA Today: a special publication
by the AA Grapevine commemorating the 25th
Anniversary of Alcoholics Anonymous (copyright
1960, 1988), Warden Clinton Duffy says (or
writes), "When, in 1941, San Quentin pioneered
the first Alcoholics Anonymous group behind
any prison walls, I said, 'If the program will
help one man, I want to start it.' In these
eighteen years, hundreds have been helped."
So, for a date, 1941 (probably later in the
year as it isn't yet nineteen years when he's
speaking), and for a founder, Warden Duffy.
And as to the why, "If the program will help
one man, I want to start it."

- - - -

From: kentedavis@aol.com
(kentedavis at aol.com)

There is a good report from the Northern
California Council of Alcoholics Anonymous.
It was this group that was instrumental in
forming the group so this is about the best
account of its beginnings.

Kent D 8.8.88

- - - -

From: Ernest Kurtz <kurtzern@umich.edu>
(kurtzern at umich.edu)

Priscilla,

I suggest you pass this question on to the AA
archivist at the GSO in New York: there is a
wealth of material there.

ernie

************************************

Original message #5572 from
<priscilla_semmens@yahoo.com>
(priscilla_semmens at yahoo.com)

The first prison AA Group, we are told, was
formed at San Quentin.

Who formed it? When was it formed? Why was
it formed? etc.
| 5580|5580|2009-03-11 15:31:11|Shakey1aa@aol.com|Re: the first prison group? NOT San Quentin|
The first prison group was definitely not
San Quentin! The Philadelphia Mother group
was taking meetings into Philadelphia prisons
two years before S. Q. and have continuously
carried on that tradition.

GSO in NY has told us that, even when substant-
iated, they will not change this part of AA
history in their publications. A member of
the Archives committee of the local Intergroup
asked them several years back.

I also heard about another prison group about
the same time (1940) in NY or NJ. Perhaps
someone from those areas can provide more
accurate information.

Yours in Service,
Shakey Mike Gwirtz
| 5581|5581|2009-03-11 20:02:25|Mike Breedlove|Archival Repositories and Hints for AA Archivists|
Greetings everyone, and especially kauaihulahips

Thank you for those wonderful questions. I am
certainly no authority on all (or even many)
of the questions asked in kauaihulahips'
email, but do have some information the Area
One (Alabama-Northwest Florida) archives
committee collected in a survey in 2006. The
information is in tables format and is
detailed below. Other area archives were
contacted and graciously supplied the
information detailed below. No personal
information is shared. Any area archives
committee that wishes to share more informa-
tion, or to update the present information,
(hint, hint) would you please forward that
information to me at the email address of

mikeb415@knology.net
(mikeb415 at knology.net)

If you wish to contact a specific archives or
archives committee, you might wish to contact
the AA Archives, located at the General
Services Office. They may have the information
you need. As a general policy, the AA Archives
tends not to participate directly in forums
such as this but the staff are more than
willing to help any one who asks for help. Of
course I am willing to share any information
or knowledge that others have so freely shared
with me. Just contact me at

mikeb415@knology.net
(mikeb415 at knology.net)

The one overall comment to be hazarded is that
any one looking to establish an archival
repository of any kind needs to closely review
the following. At the AA website, if you click
on Resources for Local A.A. Archivists you can
see links to the following really useful pieces
of literature, all of which have very recently
been updated:

Archives Guidelines - MG-17 .pdf The direct link is http://www.aa.org/lang/en/en_pdfs/mg-17_archives.pdf
(4 pages)

The A.A. Archives - F-47 .pdf The direct link is http://www.aa.org/lang/en/en_pdfs/f-47_theaaarchives.pdf
(2 pages)

Oral Histories Kit .pdf - The direct links is http://www.aa.org/lang/en/en_pdfs/en_oralhistorieskit.pdf
(18 pages)

Many areas choose to conduct recorded oral
history interviews with longtimers, to record
their strength, hope, and experience for
future generations. This kit contains tips,
instructions, suggested questions, forms and
templates, as well as a list of additional
resources.

Yours in service,
Mike B.
Area One Archivist

(Like others in AA, I have some experience and
formal training as a professional archivist)

***************************************

Area #
Archives facility and details
Financial Support
Archives Cmte?
Archivist?
Volume of Records
Volunteers & Work

***************************************

01, Alabama- NW Florida
10 x 10 ft. somewhat climate controlled store room
$2,100/year for rent for storage ($1,500) and supplies ($600).

No foundation.
Yes
Yes
200 cubic ft., of which 30 cubic ft. are actual archives and 150 cubic ft. are special collections
Just getting started, but we do work one afternoon every area assembly with one or two volunteers

- - - -

06, Coastal North California
Yes, at an AA Meeting facility, 8 x 20 room, with tape library
$10,000/year, with $7200 for rent, 2100 for travel and conferences, 700 for supplies. No foundation
Yes, also a tape librarian
Yes
120-200 cf, including shelves lateral files, file cabinets shelves, reel-to-reel tapes, cassettes, etc.
Volunteers work one/month
Former delegate participates

- - - -

10, Colorado
Basement of a church in Denver, ca. 15 x 20
$600/year for rent and $600/year for operating expenses and the traveling displays are funded by Area. AA members contribute financially

No foundation.
Yes
Yes
70 cf, including file cabinets and more
Office open once a month for 2 hours, mainly the archives chair

Lots of interviews with long timers

- - - -

15, South Florida
3x4 cubical - a rental, climate controlled facility -- records are stored in banker boxes
$580 annual for storage and copies, postage of our Committee minutes. Area 15 furnishes 1 night lodging each, at Area Quarterly for the Area Archives Chair and the Alternate. No foundation
Yes
No
10 cf, the minutes and business records of the Area Business meetings, and Ad-hoc committees.
No

- - - -

16, Georgia
Yes, 20 x 30 area adjacent to area office
Budget from Area of $2,932. Rent and utilities included in general area office expense

No foundation
Yes and Steering Cmte, & delegate helping
Yes
Not stated, Do have display cases
Mainly the archivist

- - - -

18, Idaho
Yes, 2 rooms for storage, 20 x 20 and 20 x 25, and 1 for ref, exhibit, 25 x 15
All funding from Area, $1,200, and from donations. Travel is reimbursed at 0.30/mile

No foundation
Yes & delegate helping
Yes
Not stated. Do have 4 file cabinets.
Yes, 6-7, and they do reference work

- - - -

19, Northern Illinois
Yes, 15 x 15
$500 - $800/yr

No foundation
Yes
Yes
40-50 cf, many tapes & CDs
Yes, but no details

Yes
yes
10 cf
Interview of long timers

- - - -

22, Northern Indiana
No
$100/yr. No foundation.

- - - -

27, Louisiana
Yes, 12 x 24 room
$1,500/year from Area and selling of items No foundation
Yes
Yes
288 cubic ft., with archival supplies, shelving, etc.
Do reference work, exhibits, and more

- - - -

32, Michigan
No
None from Area, some from groups and individuals

No foundation.
No
Yes
150 cf
Mainly the archivist

- - - -

38, Eastern Maryland
Area rents 2 rooms, 200 sq ft each, for archives, in central service bldg
Area pays for rent and other expenses. Budget of $1,200/yr. No foundation.
Yes
Yes
6 filing cabinets and a bit more [ca. 50 cf] 2nd room is used for processing, etc.
Mainly the archivist

- - - -

50, Western New York
Yes, rent 12 x 20 room from Central Office
$500 - $1.000, contributions from groups and individuals, Presently creating a budget. No Area support. No foundation
Yes and a treasurer, & very active past delegates
Yes
Not stated
Mainly the archivist

- - - -

64, Central Tennessee (Murfreesboro)

Yes, Yes, we have a free-standing building.
It is 25 x 45, or 1,125 square feet, concrete
block and brick, two rooms. Anonymity protected.

[Also gave more info on district archives
in Area 64]
Total budget is about $70 per month for
chair person's travel expenses and $500 per
year for building, & appointed an archivist &
historian . Going to give him $33 per month
for traveling expenses.

A contractor built it on his lot and is
only charging the cost of construction.
Purchasing the building one year at a time
by Area 64. Pay it like rent, but will be
paid for in 10 years. After paid off, probably
will create a foundation at that time.

Yes
Yes
Have eight four drawer filing cabinet,
plus exhibit cases, and going to get acid-free
boxes, etc.

Groups, districts and events pay for
traveling archives
Front room with display cases and log in
room; back room has desks, with strictly
volunteer work force, webmaster does a lot
of work (2 or 3 days a week from 10 until 3)
and recruits well.

- - - -

65, North Texas

No
$600/year for travel, etc., and groups and events often at least partially reimburse travel and display costs. No foundation.
Yes
No
20 cf
Mainly the archivist

- - - -

71, Virginia
Office space of one room is rented (size not mentioned)
Area pays for office expenses, archivist's travel and incidentals, and archives cmte travel and yearly archives open house (amount not mentioned). No foundation
Yes
Yes
Not stated
Yes, but no details

- - - -

72, Western Washington
Yes, 750 sq ft, shelving and containers used
$700.00/qtr, $300.00/upkeep, and area pays travel No foundation
Yes, cmte chair and Steering Cmte
Yes
Not stated
Yes, but no details

- - - -

93, Central California
Yes, 800 sq ft, 2 room facility
$400.00/month budget from Area, with extra money for travel. Have a storage room and exhibit room.

No foundation
Yes
Yes
50 cubic ft.
Yes, but no details

- - - -

Akron AA Archives
Archives is in Intergroup offices an do have a collection policy
Self supporting, but does not say how. No foundation (as a part of Intergroup and not separately incorporated, a foundation would violate the traditions)
Yes under Intergroup
Yes
Not stated
Yes
| 5582|5568|2009-03-11 20:08:15|rick tompkins|Re: Archival repositories|
Just a caveat to let you know that AAs are
easy to please (especially archivists) but
those in service and the vocal residents of
the peanut galleries are reluctant to commit
to spending large sums of a Delegate Area's
cash. You'll have to propose the site with
plenty of details.

Perhaps the AA Archives at GSO can provide
you more information on any of our other 91
Delegate Areas, but the costs are always
relative to what the Fellowship wants to do
with Archives items.

My Area 20 Northern Illinois rents a 10x10x10
storage unit in a converted office building,
currently a "Public Storage" space on the
building's second floor. Heated, insured,
dust-free, and a gated site.

Unlock and open the rollup door and there's
added aisle working space of six more feet to
work in. It has a 10x10 window with a tarp to
shield the sun and when it's pulled back
there's lots of daylight.

Since 1998 the Area 20 Archives have been
placed there, we installed shelves, and made
the space a work-friendly environment.

We started the Repository at $94 per month
and the current rent is $118 per month.

Not too bad for a facility that's changed
hands three times over the ten years it's
been located there.no losses, floods, fires,
or insects!

2008 = $1400 per year, paid in advance by
Area funds.

And its effective cost vs. value? Priceless.

rick, Illinois

- - - -

From: "Keith" <kroloson@mindspring.com>
(kroloson at mindspring.com)

Hello,

for the State of Georgia AA, Area 16, we have
a location that has 1) state office 2) book
distribution center to groups and interoffices
3) refrigerated archive room, all in one
location, and across from it is the hotel
where the State Assemblies occur. I don't
know if they can tell you the startup costs
or ongoing yearly costs for archive facility,
but go here to ask

http://www.aageorgia.org/archives.htm

and contact Archives@aageorgia.org

There is quite a lot in the refrigerated room.
I'm sure it has moisture-controls too.

In His Service,

Keith R, former District 16E PI

- - - -

From: Greg Hughes <glhughes227@yahoo.com>
(glhughes227 at yahoo.com)

Area 27 (State of Louisiana) has an archival
repository. It is currently housed in a room
at the home of a member and former delegate
who now serves as the area archivist. The
Archives Committee is currently looking for
a permanent location.

- - - -

From: alan dobson <dobbo101@yahoo.com>
(dobbo101 at yahoo.com)

If poss could you also share any info you
find about this with me too?

Thanks.
Alan D
07827 839712

- - - -

Original message #5568 from <kauaihulahips@yahoo.com>
(kauaihulahips at yahoo.com)

What A.A. Areas at present have free-standing
repositories for their archives?

Could people from some of these already existing
archival repositories send me information about
what they have for their Area?

For example, what is the square footage?
how much is the rent? utilities? area annual
budget/beakdown?

What does the facility look like?

Any tips for our new area standing chair
and our new archivist?

<kauaihulahips@yahoo.com>
(kauaihulahips at yahoo.com)
| 5583|5551|2009-03-13 09:06:32|stockholmfellowship|Re: Royalties for Grapevine related literature|
I wrote to the Managing Editor of the AA
Grapevine to find out about royalties and if
the magazines are self-seupporting.

According to the Managing Editor, the AA
Grapevine and La Vina are self-supporting
through magazine and other product sales.
If they are in the red, however, AAWS will
cover the deficit; as has happened in some
fiscal years. However, the business model
was established with the goal of breaking
even.

As far as she knows, in regard to potential
royalties to Bill W.'s estate,

"The Language of the Heart" sales are all
credited to the Grapevine's account.
| 5584|5584|2009-03-13 11:35:45|juan.aa98|Ralph Pfau instead of Big Book in early Spanish language AA|
Ralph Pfau (Father John Doe) more widely read
than Big Book in early Spanish-speaking A.A.

- - - -

Juan Rodriguez in California, in his researches
in this area, has found that Spanish transla-
tions of Fr. Ralph’s writings were used as the
basis of Spanish-language A.A. in both North
and South America during the years before there
was a widely available Spanish translation of
the Big Book. The earliest actual text which
Rodriguez has found of a Spanish translation
of the Big Book is from Puerto Rico and dates
to 1959. As we know, the serious legal disputes
which arose later on over rival translations of
the Big Book in Mexico formed one of the most
unseemly scandals of A.A. history. So for
many years, in much of Latin America, Spanish
translations of Fr. Pfau's writings were safer
and more easily available.

Also, Fr. Pfau's prose style was much easier
to translate into Spanish than that of the
Big Book, and seemed to naturally convert
itself into smooth, flowing Spanish.

These translations are in the form of booklets,
usually about one-third to half the length of
the Golden Books, giving individual sections
from Fr. Pfau’s writings. So the twenty page
booklet entitled "La Vida Emocional y el Mito
de la Perfeccion" (“The Emotional Life and the
Myth of Perfection”) was taken from "Sobriety
Without End" (1957) and the twenty-four page
booklet on "Resentimientos" (“Resentments”)
was taken from "Sobriety and Beyond" (1955).
The thirty-six page booklet entitled "Sano
Juicio" (literally “Sane Judgment”) was a
translation of "The Golden Book of Sanity"
(1963).

Fr. Ralph has continued to be a great hero
among Spanish-speakers in the United States
as well. The thirty-two page booklet "Liberado
de las Tinieblas" (“Freed from Darkness”), a
translation of Ralph’s 1958 autobiography
(“Out of the Shadows”) in Look magazine, was
published with a red and yellow cover much
like the old circus cover of the original
Big Books, in 2008 in Hollister, California,
by the A.A. group La Gran Familia, to honor his
memory, and there is a beautiful memorial to
him on a hill top called Serenity Point at
the St. Francis Retreat Center just outside
of San Juan Bautista, California.

Posted by Glenn C., with
information supplied by Juan R.
| 5585|5569|2009-03-14 14:00:40|Bob McK.|Re: Dick Perez from the Akron Area|
Ricardo ("Dick") P. is first mentioned as on
the Central Committee in Cleveland in 1945.
The documentary of Central Bulletins on
Compact Disk ("CB on CD") is available at
nominal price thru the Cleveland District
Office.

Elvira at that office (216-241-7387) knew him.

I have one talk by him produced by Encore

http://www.12steptapes.com/

Dick was mentioned as working for the Mexican
Consulate. The March '46 issue mentions him
as translating the Big Book into Spanish --
although local rumor (as well as Dr. Bob and
the Good Oldtimers) suggest his wife did most
of the work.

Please share your results on this search with
me. It will get to our area and Cleveland
Central Office Archives.
| 5586|5586|2009-03-14 14:01:20|juan.aa98|Dick Perez|
What is Dick Perez's sobriety date I am curious
to know?
| 5587|5587|2009-03-14 14:04:34|Juan Rodriguez|Plenitud magazine for AA's in Mexico|
There is a recovery magazine in Mexico called
Plenitud (translates to Fullness). It has
more circulation and importance in AA Mexico
than the Grapevine.  They have done several
articles on him, from interviews in Spanish
that he gave.
 
I contacted the magazine and they are about to
send me all the info on him that they have
from over 50 years of publication.  I will
post my findings.
 
Juan R.
 
| 5588|5588|2009-03-14 14:10:45|diazeztone|Father Martin Chalk Talk Passing|
baltimoresun.com

The Rev. Joseph C. Martin dies at 84
Leader in fight against alcoholism founded
Father Martin's Ashley in Harford County
By Frederick N. Rasmussen
March 10, 2009

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

The Rev. Joseph C. Martin, a recovering alcoholic and an international leader in the fight against alcoholism and substance abuse who was a co-founder of Father Martin's Ashley, a Harford County treatment center, died early yesterday of heart disease at his Havre de Grace home. He was 84.

Father Martin's "Chalk Talk on Alcohol" and "No Laughing Matter" have become standard tools used by recovery centers, schools and employee assistance programs the world over.

"Father Martin is an icon in the treatment industry and was one of the first to describe alcoholism in layman's terms as a disease," said Mark Hushen, president and chief executive of Father Martin's Ashley, located near Havre de Grace.

"He helped thousands and thousands directly and indirectly with his message all across the world," he said. Mike Gimbel, a substance-abuse expert who was Baltimore County drug czar for 23 years and now directs an anti-steroid program at St. Joseph Medical Center, is an old friend.

"Father Martin has done more to educate and treat those suffering from addiction than anyone in the past 50 years," Mr. Gimbel said yesterday. Born in Baltimore, the son of a machinist who was a heavy drinker, Father Martin was raised in Hampden. He was a 1942 graduate of Loyola High School and attended Loyola College from 1942 until 1944.

He studied for the priesthood at St. Mary's Seminary & University in Roland Park from 1944 to 1948, when he was ordained a priest of the Society of St. Sulpice.

Father Martin began drinking while he held teaching positions at St. Joseph's College in Mountain View, Calif., from 1948 to 1956, and later at St. Charles Seminary in Catonsville from 1956 to 1959.

"I drank from the age of 24 to 34," he told The Sun in a 1992 profile. "I was afraid to go near the altar to say Mass six days a week. I did go on Sunday, but shaking all the while."

After his troublesome behavior came to the attention of superiors, Father Martin was confined to a psychiatric ward in California in 1956, and after his release, returned to drinking double martinis and shots of vodka from hidden bottles in his bathroom.

"It never occurred to me that perhaps there was something odd about a priest walking toward a garbage dump in the middle of the afternoon carrying two suitcases of clanking bottles," he told The Sun in an interview last year.

Finally, the Archdiocese of Baltimore sent Father Martin to Guest House, a Michigan treatment center for the clergy, to get sober.

By the time he left Guest House, he had regained his sobriety and found what would become his life's work.

He converted his notes based on Bill Wilson's Alcoholics Anonymous famous 12-step program into a blackboard talk, which was done on an actual blackboard with chalk. During the 1960s, he began presenting it at AA meetings, rehab centers and private businesses.

In 1972, his "Chalk Talk" lecture was filmed by the Navy and later was picked up by the other armed forces where it was used as mandatory addiction training for service personnel.

Father Martin and his blackboard lecture were in demand all over the world, which gave rise to his crack: "Have chalk. Will travel."

In 1964, he became acquainted with Lora Mae Abraham, a mother and a housewife, who was the daughter of a Baptist minister.

"I've been sober 45 years. Those years when I was suffering from alcoholism were years of disgrace and shame, and especially so because I was a woman," said Mrs. Abraham.

One night in 1964, Mrs. Abraham joined other members from her AA meeting at the Johns Hopkins University to hear a lecture featuring Father Martin.

"When he walked out on stage and said, 'Hello, I'm Joe Martin, and I'm an alcoholic,' and that alcoholics are not bad people, they have an illness, I surrendered right there that night," she said. The two became close friends, and it was Mrs. Abraham who suggested in 1978 that Father Martin establish a center where alcoholics could come for treatment.

It took seven years of fundraising before they were able to acquire Oakington, the former estate of Maryland Sen. Millard Tydings overlooking the Chesapeake Bay.

The 22-bed facility opened in 1983 and was named Ashley for Mrs. Abraham's father, the Rev. Arthur Ashley.

The Rev. Leonard A. Dahl, a Presbyterian clergyman, stepped down two years ago as president and CEO at Ashley.

"He also took me to my first AA meeting, and I recently celebrated 36 years of sobriety," Mr. Dahl said of Father Martin. "He believed that alcoholism was his cross and hymn to carry, and he was never bitter about the disease."

Father Martin, who liked to say, "Give me a blackboard, a piece of chalk and a bunch of drunks and I'm at home," always greeted new arrivals with a hopeful welcome: "The nightmare is over."

Father Martin also made sure that no one was turned away because of their inability to pay for treatment that can cost $20,800 for the 28-day program.

In the more than 30 years since it accepted its first patient, more than 30,000 people have been treated, including celebrities from the world of Hollywood, sports and politics.

While retiring from active management in 2003, Father Martin, who had celebrated 50 years of sobriety, continued lecturing patients until late last year.

Michael K. Deaver, former White House chief of staff during the Reagan administration, had been a patient and later served on Ashley's board for a decade.

"When I came to Ashley, I had been with presidents, kings, popes and prime ministers, but Father Martin was the most powerful person I had ever met," Mr. Deaver said. "You see, Father has the power to change people, to make them better, to make them whole again."

A Mass of Christian burial will be offered at 10 a.m. Friday at the Basilica of the National Shrine of the Assumption of the Blessed Virgin Mary, Cathedral and Mulberry streets.

Father Martin is survived by a brother, Edward Martin of Lilburn, Ga.; two sisters, Frances Osborne and Dorothy Christopher, both of Baltimore; Mrs. Abraham and her husband, Tommy Abraham, with whom he lived for 30 years; and many nieces and nephews.

ldpierce
aabibliography.com

- - - -

From: "Mike Custer" <generalc@woh.rr.com>
(generalc at woh.rr.com)

Father Martin will be missed by many. I had
the pleasure of meeting him a few times at
different talks and events. Thank you for
your service to so many.

May God bless you and yours,
love to all, Mike ...
| 5589|5580|2009-03-14 14:17:13|J. Lobdell|Re: the first prison group? NOT San Quentin|
But isn't there a difference between a Prison
Group and taking a meeting into a Prison?

Moreover, since the San Quentin group was
formed in 1941 and the first Philadelphia Group
did not exist before 1940, it's hard to see
how it could even have been taking meetings
into Philadelphia prisons two years before
1941.

The first institutional meetings were held
at Rockland Hospital in 1939, which is
New York State tho' the participants were
partly from New Jersey. I think by the way
that this institutional meeting may be the
oldest AA meeting in the same location it was
first held.

- - - -

From: John Pine <johncpine@gmail.com>
(johncpine at gmail.com)

Isn't there a difference between a self-
directed, autonomous group within a prison
and meetings that are brought in by outside
groups or individuals?

Could that be the distinction here?

John Pine
Richmond, Virginia

- - - -

> From: Shakey1aa@aol.com
> Date: Mon, 9 Mar 2009
> Subject: Re: the first prison group? NOT San Quentin
>
> The first prison group was definitely not
> San Quentin! The Philadelphia Mother group
> was taking meetings into Philadelphia prisons
> two years before S. Q. and have continuously
> carried on that tradition.
>
> Yours in Service,
> Shakey Mike Gwirtz
| 5590|5568|2009-03-14 14:24:31|diazeztone|Re: Archival repositories|
I have often wondered why regional and state
AA Archives are not placed physically into
the library of a large institution. (Or smaller
local institution.)

I.e. the Texas archives being placed at the
U Texas Library in Austin. Or at SMU in Dallas.
Even a large city library would be a good
choice. (Dallas, Fort Worth, Houston, Austin,
have very large pubic libraries.)

The archives could be donated but maintained
by the group donating. Or they could be loaned
(for fixed time 2 year, 5 year, 10 year) this
would allow traveling archives to remove
materials for conventions etc.

I think this would make the materials avail-
able to many more people. For example ,I have
been to Oklahoma City 50 times recently and
almost every time I go to the archives they
are closed.

LD Pierce
editor
www.aabibliography.com
"an internet aa archive!!"
| 5591|5572|2009-03-14 14:29:55|marionoredstone|Re: Anyone know anything about the first prison group?|
And of course the rest of the story is that
the 25 millionth copy of the Big Book was
presented to the then current warden of San
Quentin in recognition of its being the
beginning of the prison meetings.

I have presented at one here in central
Indiana and agree with those who say it is
worthwhile.

While talking before the meeting with an
inmate, and hearing his tale, I could
truthfully say the very same thing that
Warden Duffy describes the first AA speaker
to have said to inmates.

God is near

Marion
| 5592|5572|2009-03-18 12:30:25|Arthur S|Re: Anyone know anything about the first prison group?|
Do you also recall that after receiving the
25 millionth Big Book and returning home she
was out of a job?

A rather ignoble homecoming.

Cheers
Arthur

-----Original Message-----
On Behalf Of marionoredstone
Subject: Re: Anyone know anything about
the first prison group?

And of course the rest of the story is that
the 25 millionth copy of the Big Book was
presented to the then current warden of San
Quentin in recognition of its being the
beginning of the prison meetings.

I have presented at one here in central
Indiana and agree with those who say it is
worthwhile.

While talking before the meeting with an
inmate, and hearing his tale, I could
truthfully say the very same thing that
Warden Duffy describes the first AA speaker
to have said to inmates.

God is near

Marion
| 5593|5580|2009-03-18 12:32:01|Kimball ROWE|Re: the first prison group? NOT San Quentin|
It also strikes me that if Owen V. heard the
message of Alcoholics Anonymous in 1941 at a
meeting in the prison in Salem, Oregon at a
meeting started by Doc H., then it makes sense
that Doc H had started the meeting before that,
since Owen V. was not a founder of that meeting.

(Owen V later went on to start the first AA
group in Utah in 1942 (=after release from
prison.)
| 5594|5580|2009-03-18 13:00:21|Shakey1aa@aol.com|Re: the first prison group? NOT San Quentin|
AA Archives should be based on fact. Here
are a few. The San Quentin Warden that was
presented the 25 millionth copy of the Big
Book at the International Convention in Canada
in 2005 was Jill Brown. She was fired a week
or so after receiving the award. FACT

AA literature says San Quentin was started in
1942, AACA PG 89. FACT

The Feb 1952 Grapevine says AA at San Quentin
is a little more than 9 years old. That means
it began in 1943 or late 1942. Other sourses
say 1941 or 1943. I'll go with AACA, our not
so perfect history. FACT

Philadelphia prisons have had continuous
meetings since September 1940. FACT

Philadelphia AA started on the last day of
Feb 1940. FACT (a leap year day)

Sobriety thru the Oxford Group was present in
Philadelphia in 1938 and future members of the
Philadelphia Mother group had 2 years of
sobriety before Jimmy B got here. Jimmy was
given their names to look them up when he got
here. FACT (John P L, for one)

Whether it was 24 months or 20 months, the
message of AA has been continuously carried
in to the prisons of Philadelphia. My point
in the original message is that our history
is misrepresented in our literature. This is
not the only example. If our history is found
to be wrong then it must be corrected. MY
OPINION (by the way I'm not yelling).

Duffy had the 1st registered in New York
prison meeting. There was no Intergroup in
Philadelphia in 1940. The Intergroup started
in 1948 and GSO wasn't in existence till 1951.
Without group registration numbers, groups
were registered by writing to the Alcoholic
Foundation in New York and letting a secretary
know about it. When I next go to GSO Archives
I will request authorization to see Clinton
Duffy's letter and then nail down the date
the San Quentin AA prison Group began. Of
course it will depend upon the approval of the
Trustee's in charge of Archives to approve me.
If Jared would like to go, just let me know.
Then we can get the exact month and year and
verify if it's 1941, 1942 or 1943.

Yours in Service,
Shakey Mike Gwirtz
See you in Woodland Hills,Ca.Sept 24-27,2009
13th National Archives Conv.


> From: _Shakey1aa@aol.Sha_ (mailto:Shakey1aa@aol.com)
> Date: Mon, 9 Mar 2009
> Subject: Re: the first prison group? NOT San Quentin
>
> The first prison group was definitely not
> San Quentin! The Philadelphia Mother group
> was taking meetings into Philadelphia prisons
> two years before S. Q. and have continuously
> carried on that tradition.
>
> Yours in Service,
> Shakey Mike Gwirtz
| 5595|5595|2009-03-18 13:01:46|James Blair|Thanks from Jim Blair|
I arrived home from the hospital yesterday
after my colon resection and I'd like to
thank everyone for their prayers and support.

I have a recovery period of 6 to 12 weeks and
this will afford me the time to complete some
history projects I had put aside.

Jim Blair
| 5596|5596|2009-03-19 12:29:00|Baileygc23@aol.com|Father Martin: why Ashley in Maryland instead of Carolina?|
Father Martin was planning a place in North
Carolina, and I was surprised when he opened
the place in Maryland. Does anyone know why
he changed to Maryland?

- - - -

From GFC, the moderator. See his biography at:

http://www.fathermartinsashley.com/interior.php?section=AboutAshley&subsection=Bio

Father Joseph Martin - Biography

Father Joseph C. Martin, S.S. (1924-2009), was co-founder of the addiction treatment center Father Martin�s Ashley in Havre de Grace, MD, and a noted authority and lecturer on alcoholism. Best known for his �Chalk Talk on Alcohol,� delivered to alcoholics and their families with his charismatic style and sense of humor, Father Martin is credited with saving the lives of thousands of alcoholics and addicts. His �Chalk Talk� lecture, which began �I�m Joe Martin and I�m an alcoholic,� and more than 40 films, are legendary.

His films, which have been translated into multiple languages, continue to be used at treatment centers around the world, in hospitals, substance abuse programs, industry, and most branches of the U.S. government. He is author of several publications, including Chalk Talks on Alcohol, published by Harper & Row in 1982, which is still in print.

The Early Years

Father Martin was born in Baltimore on October 12, 1924, the fourth of seven children of Marie and James Martin. His leadership ability, communications skill, and charm became evident early in life. He was valedictorian of Loyola High School�s class of 1942, and was voted best debater, best actor, and class member with the best smile. He attended Loyola College from 1942 to 1944.

During his senior year in high school and as he was attending Loyola College, he had a part-time job with St. Mary�s Seminary, where members of the Society of St. Sulpice taught seminarians. Increasingly drawn to their mission, he felt the calling to enter the priesthood, studying at St. Mary�s Seminary on Paca Street and at St Mary�s in Roland Park in Baltimore. He was ordained a priest for the Archdiocese of Baltimore in 1948. The following year he entered the Society of St. Sulpice, a community of priests devoted to the formation and education of seminarians and priests.

Following ordination, he was sent to teach high school students preparing for the priesthood at St. Joseph�s College in Mountain View, CA (1948-56), where he was a successful and popular teacher. In 1956, he was sent to teach at St. Charles College in Catonsville, MD.

Addiction and Recovery

When it became apparent to colleagues that he had a problem with alcohol, Father Martin was sent to Guest House in Lake Orion, MI, an alcoholism treatment center and sanctuary for Catholic priests that advocated the Twelve Steps of Alcoholics Anonymous (A.A.). He left Guest House in 1959, in recovery and charting a new course for his life.

He returned to Baltimore and St. Charles College, where he resumed teaching and supported his recovery by attending A.A. meetings three or four times a week. He seized every opportunity to speak about alcoholism, captivating audiences with what became the �Chalk Talk on Alcohol.�

The Transition Years

In 1968, he was assigned to serve as chaplain for the Oblate Sisters of Providence in Catonsville, and he continued to deliver his �Chalk Talk� to audiences along the East Coast.

In 1970, Father Martin reached out to Mae Abraham, a woman he met through A.A., and with her and her husband�s encouragement, he made the decision to work the field of recovery. He became a lecturer and educator in the Division of Alcohol Control for the state of Maryland, conducting seminars for doctors, lawyers, parole officers, and social workers.

In 1972, the United States Navy filmed �The Blackboard Talk,� which they then dubbed �The Chalk Talk.� It became known throughout the U.S. military and established Father Martin as a recognized leader in the addiction treatment field.

The Ashley Years

In 1977, on a flight returning from an appearance in South Carolina, Mae Abraham said, �Father, why don�t you open a treatment center where people can get well with the philosophy you have?�

Mae Abraham and Father Martin began their quest to establish an addiction treatment center, raising funds over a seven-year period with Father Martin�s �Chalk Talk� delivered to audiences across the U.S. Thousands of small donations and several large gifts and matching funds made it possible to buy and renovate Oakington, the estate owned by the widow of U.S. Senator Millard Tydings on the Chesapeake Bay near Havre de Grace.

Father Martin�s Ashley opened in 1983. Just two years after opening, Forbes magazine ranked it as one of the top ten addiction treatment facilities in the country.

Today, patients come from the East Coast and across the U.S. to the 85-bed facility, which has a reputation for treating alcohol and drug addiction and relapse with respect for the dignity of each individual who enters its doors.

To date, Ashley has provided treatment to more than 40,000 people suffering from the disease of addiction and has provided program services to their families.

Father Martin always had a very special concern for priests in trouble. In this, he remained faithful to his Sulpician vocation throughout his life.

Honors and Awards

In 1991, Father Martin was invited by Pope John Paul II to participate in the Vatican�s International Conference on Drugs and Alcohol. He made four trips to Russia under the auspices of the International Institute on Alcohol Education and Training, and also traveled to Switzerland and Poland so speak to A.A. groups and to addiction counselors in training.

Father Martin�s awards include the Andrew White Medal from Loyola College, Baltimore, for his contributions to the general welfare of the citizenry of Maryland; Rutgers University�s Summer School of Alcohol Studies� Distinguished Service Award (1988); and the Norman Vincent Peale Award (1992).

The Later Years

Although he retired from active management at Father Martin�s Ashley in 2003, he continued to lecture, addressing patients as recently as last month, ending each talk, as he always did, �It�s the likes of you that keep the likes of me going.� He passed away at his home in Havre de Grace on March 9, 2009 at the age of 84.

Father Martin�s Legacy

In the words of the late Mike Deaver, former White House Chief of Staff under President Ronald Reagan, �Father Martin changed my life and changed me. When I came to Ashley, I had been with presidents and kings and popes and prime ministers, but Father was the most powerful person I had ever met, and he still is today. You see, Father has the power to change people, to make them better, to make them whole again.� Father Martin�s legacy is Father Martin�s Ashley.
| 5597|5597|2009-03-19 13:02:45|Mike Breedlove|Re: Archival repositories and housing collections|
Greetings LD,

You raise an interesting point about the housing of archival materials and access to them. No doubt others will have valuable experience to share on this topic, and we eagerly await hearing the experiences of others. Please allow me to share some of my experience. Most public or private archives and libraries only accept donated (not loaned) material. Why should an institution have the responsibility and use its resources for maintaining materials without the authority to discard what it believes to be non-permanent?

To be specific, AA materials of a local nature are just not that valuable historically to most libraries or archives so most local repositories just don't see the need to collect AA materials. In addition, those institutions are generally not interested in entering into a complicated arrangement regarding the care and housing of a separate collection of material, particularly one that is not within their collecting policy. What happens, they might ask, if the local AA entity no longer is willing to maintain their records? No institution wants to be placed in the position of throwing historical records on the street. I can speak from some experience in this area as I have worked in a state archives for twenty three years as an arrangement and description archivist and have been involved in state, regional and national archival professional organizations. I do not know of a single institution in our state that would be willing to house archival records under a "loan" or even "gift" agreement in which another entity shares the responsibility for a set of records within that institution.

Philosophically, as members of Alcoholics Anonymous it seems to me that the Seventh Tradition means that if we are fully self-supporting through our own contributions then we support our archives as the historical repository of the message of Alcoholics Anonymous as it has come to us over the years. In fact, other traditions are also very important in this regard as the A. A. Guidelines on Archives emphasize. Please see http://www.aa.org/lang/en/en_pdfs/mg-17_archives.pdf Alcoholics Anonymous at any and every level should not surrender its archival or historical responsibility to another entity. After all, we want the archives of Alcoholics Anonymous to be in the hands of Alcoholics Anonymous, where its life saving message cannot be distorted or diminished.

In our Area (Alabama-Northwest Florida) we have accomplished a great deal with our archives, particularly in collecting archival records and special collections. Nonetheless our archives is not the fully functional repository that we would like it to be. That means that we have work to do to make our archives more accessible and fully self-supporting. We are trying to do that work now. While these efforts are not moving quickly, they are proceeding steadily.

One other observation - It seems to me that there is a growing sense of shared responsibility among archivists and historians in AA regarding AA's history, and a growing cooperation among the different districts, areas and the GSO archives to collaboratively preserve AA's history. This tendency is all to the good. We need each other. Once again the principles of commitment, collaboration and cooperation are paramount. We are still finding our way, but in this effort we work in unity.

Yours in service, Mike B.
Area One Archivist

- - - -

From: Sober186@aol.com
(Sober186 at aol.com)

Interesting idea. I wonder if we would run into
anonymity problems? We are anonymous only
outside AA rooms, I think. Some of the archives
which would then be open to non AA readers might
contain full names. Would we want to edit out
last names?

Jim in Central Ohio

- - - -

From: Shakey1aa@aol.com
(Shakey1aa at aol.com)

The answer to placing regional or state AA
Archives in a library or large institution
can be found in the AA Preamble. When I go
somewhere to see AA archives I always make an
appointment to do so. Most Archives have rules
about who, where and when they can be seen.
AA members have to be cleared to see the
originals and someone needs to be present from
the committee so that illegal copies or
outright stealing is not occuring. A sober
thief is still a thief.

Yours in Service,
Shakey Mike Gwirtz

- - - -

Original Message From: diazeztone

I have often wondered why regional and state
AA Archives are not placed physically into
the library of a large institution. (Or smaller
local institution.)

I.e. the Texas archives being placed at the
U Texas Library in Austin. Or at SMU in Dallas.
Even a large city library would be a good
choice. (Dallas, Fort Worth, Houston, Austin,
have very large pubic libraries.)

The archives could be donated but maintained
by the group donating. Or they could be loaned
(for fixed time 2 year, 5 year, 10 year) this
would allow traveling archives to remove
materials for conventions etc.

I think this would make the materials avail-
able to many more people. For example ,I have
been to Oklahoma City 50 times recently and
almost every time I go to the archives they
are closed.

LD Pierce
editor
www.aabibliography.com
"an internet aa archive!!"
| 5598|5580|2009-03-19 13:37:38|J. Lobdell|Re: the first prison group? NOT San Quentin|
In Warden Duffy's speech in 1960 at the Long Beach convention, he said he formed the group in 1941 (AA Today, as quoted earlier) -- that's the word of the group's founder, rather than what was said earlier by Bill (in AACOA) or the Grapevine (1952). My guess is he knew. But of course the principal point is the difference between a group (especially a prison group) and a meeting (specifically one brought into a facility). If I am free to go up to GSO with Mike, I'll be happy to, tho' I doubt my presence would add anything to his research, since he is an experienced and so far as I know an efficient researcher. Unless the NJ Group brought meetings into a prison, my guess is Philadelphia was the first to do that, just as Rockland State Hospital was the first institutional meeting (1939) and San Quentin the first prison group (1941 by Warden Duffy's word, though 1942 according to a report in the Grapevine and according to Bill until Warden Duffy's 1960 speech gave a first-hand account).
| 5599|5596|2009-03-23 13:25:14|Cece Archer|Re: Father Martin: why Ashley in Maryland instead of Carolina?|
As I understand it the land Father Martin and
Mae wanted to obtain for the treatment center
in North Carolina was going to be difficult to
obtain for zoning, permits, etc. and they
wanted to be able to start the project soon.
The land was available in Maryland, so Ashley
was born.

Cecilia
| 5600|5600|2009-03-26 10:26:44|Michael F. Margetis|Bill's experiment with keeping liquor in the house|
Hi all,

On page 281 in "Dr. Bob And The Good Old
Timers" there's a paragraph that reads:

"Remembering his own disastrous trip to
Atlantic City and Bill's experiment with
keeping liquor on the sideboard to prove it
was no longer a temptation, Dr. Bob advocated
that members stay in dry places whenever
possible. 'You don't ask the Lord not to lead
you into temptation, then turn around and
walk right into it,' he said."

My question is, what's the story behind
Bill's experiment?

I've looked everywhere I can think of to
find that story, but can't find it.

Thanks,

Mike Margetis
Brunswick, Maryland
| 5601|5551|2009-03-27 13:44:03|secondles|Re: Royalties for Grapevine related literature|
The answer to questions about royalties are
basically found in reading a copy of Bill's
WILL and Lois's WILL.

Les C

- - - -

From the moderator:

So does anybody know where a copy of either
of these wills could be found? Were they
probated in New York state?

G.C.
| 5602|5602|2009-03-27 13:48:54|jax760|First 100 Sober: who were Jack S. and Sim R.?|
In a February 1948 Grapevine article
entitled "Real Old-Timers Meet With New
Babies to Exchange Views on Program," we
find the following paragraph:

"The six who have been members a decade or
more and who came out from behind their
whiskers to talk a little about those earliest
days when AA was newborn and almost stillborn,
and their combined assets could be measured
in nickels and dimes - on some days - were:
Bill W., who with Dr. Bob of Akron started it
all; Horace C., Bert T., Dick S., Jack S. and
Sim R."

The first four are quite well known. Does
anyone know anything about the last two --
Jack S. and Sim R. -- who, based on the date
of the article and their having been described
as having "a decade or more" of sobriety,
would have to be included in a list of the
first 100 sober?

Very interested to know!

God Bless.

John B.
| 5603|5603|2009-03-27 14:22:43|katiebartlett79|What pamphlets and books were sent out in Fall 1939?|
Foreword to second edition, page xviii:

"[5 months after the 1st ed. of the Big Book was
published in April 1939,] in the fall of 1939
[in September] Fulton Oursler, then editor
of Liberty, printed a piece in his magazine,
called "Alcoholics and God." This brought a
rush of 800 frantic inquiries into the little
New York office which meanwhile had been
established. Each inquiry was painstakingly
answered; pamphlets and books were sent out
.... By the end of 1939 it was estimated that
800 alcoholics were on their way to recovery."

My group and I would like to know if anyone
knows what literature was sent out when it
states that "pamphlets and books were sent
out" from the New York AA office during the
period running from September to December of
1939.

Thanking u kindly,

Katie from Barking Big Book Study
| 5604|5600|2009-03-27 14:35:30|Ernest Kurtz|Re: Bill's experiment with keeping liquor in the house|
Michael (and all),

The way I consistently heard it during my
1970s research, including from Lois herself,
was that Bill did not keep booze "on the
sideboard" but on a closet shelf in case they
needed it to help sober up some drunk. Lois
also said (and this may also be in her book)
that when they found the bottle as they were
preparing to move, both of them were surprised
that they had forgotten about it.

Much more research has been done since, of
course, but memory is a very tricky and in
general untrustworthy tool, especially in the
form of "someone told my sponsor's sponsor
that . . . ." On the other hand, we do
keep discovering new facets of the old story,
which is one great thing about the AAHL group.

ernie kurtz

- - - -

Original message: on Mar 20, 2009,
Michael F. Margetis wrote:

> Hi all,
>
> On page 281 in "Dr. Bob And The Good Old
> Timers" there's a paragraph that reads:
>
> "Remembering his own disastrous trip to
> Atlantic City and Bill's experiment with
> keeping liquor on the sideboard to prove it
> was no longer a temptation, Dr. Bob advocated
> that members stay in dry places whenever
> possible. 'You don't ask the Lord not to lead
> you into temptation, then turn around and
> walk right into it,' he said."
>
> My question is, what's the story behind
> Bill's experiment?
>
> I've looked everywhere I can think of to
> find that story, but can't find it.
>
> Thanks,
>
> Mike Margetis
> Brunswick, Maryland
>
>
| 5605|5600|2009-03-27 14:44:13|elg3_79|Re: Bill's experiment with keeping liquor in the house|
I believe this "idea" arose during Bill's
stay with Anne and Bob Smith, but my source
(http://www.barefootsworld.net/aa-bbtrivia.html)
is unclear as to whether this pre- or postdated
Dr. Bob's infamous Atlantic City jaunt.

This source gives the following explanation of
something that is said in the Big Book on
page 102 at the bottom of the page -- "Many of
us keep liquor in our homes"

This source attributes this custom to:

'Our co-founder, Dr Bob. He said "I was
adamant on having liquor. I said we had to
prove that you could live in the presence of
liquor. So I got two big bottles and put
them right on the sideboard and that drove
Anne wild for awhile."'

Y'all's in service
Ted G.
| 5606|5606|2009-03-27 14:48:33|tomper87|Daily Reflections|
I have a first printing of The Daily Reflections
which does not include the listing of The
Twelve Steps and The Twelve Traditions. Can
anyone tell me at which printing they were
added to the book?

Thank you.

Tom P.
| 5607|5600|2009-03-27 14:49:15|CloydG|Re: Bill's experiment with keeping liquor in the house|
Perhaps it comes from the practice, described
on page 103 of "Dr. Bob and the Good Oldtimers,"
of giving small amounts of alcohol periodically
to alcoholics who were detoxing, over the first
day or two or three, to help keep them from
going into the DTs.

Clyde G.

- - - -

----- Original Message -----
From: Michael F. Margetis
To: AAHistoryLovers@yahoogroups.com
Sent: Friday, March 20, 2009 11:59 AM
Subject: [AAHistoryLovers] Bill's experiment with keeping liquor in the house


Hi all,

On page 281 in "Dr. Bob And The Good Old
Timers" there's a paragraph that reads:

"Remembering his own disastrous trip to
Atlantic City and Bill's experiment with
keeping liquor on the sideboard to prove it
was no longer a temptation, Dr. Bob advocated
that members stay in dry places whenever
possible. 'You don't ask the Lord not to lead
you into temptation, then turn around and
walk right into it,' he said."

My question is, what's the story behind
Bill's experiment?

I've looked everywhere I can think of to
find that story, but can't find it.

Thanks,

Mike Margetis
Brunswick, Maryland
| 5608|5551|2009-03-27 14:52:23|LES COLE|Re: Big Book Royalties, Bill and Lois's wills|
Copies of the Agreement between Bill and
AAWorld Services, Inc dated April 29, 1963
can be found by entering: William Wilson Will
on the URL line which brings up GOOGLE sites.

Click Bill Wilson Royalty Agreement.

Therein are descriptions of Copyright
provisions, and references to Bill's WILL,
and references to Lois's WILL.

- - - -

The actual WILLs can be found the same way by
typing in Bill W WILL on URL line; then click
William Wilson's Last Will.

There was one written August 2, 1965 and one
written January 12, 1968.

- - - -

Lois's WILL can be found by entering Lois
Wilson Will On the URL line, then click
Lois Wilson's Last Will and Testament.

It was written August 11, 1983


Les C

- - - -

To: AAHistoryLovers@yahoogroups.com
From: elsietwo@msn.com
Date: Wed, 11 Mar 2009 22:55:48 +0000
Subject: [AAHistoryLovers] Re: Royalties
for Grapevine related literature

The answer to questions about royalties are
basically found in reading a copy of Bill's
WILL and Lois's WILL.

Les C
| 5609|5551|2009-03-28 10:24:44|Glenn Chesnut|Re: Big Book Royalties, Bill and Lois's wills|
Les Cole's instructions take you to a copy of
the wills on a well-known anti-AA website (see
the end of this message for the URLs).

- - - -

An email from "Mitchell K." also refers us
to that same website.

<mitchell_k_archivist@yahoo.com>
((mitchell_k_archivist at yahoo.com))

- - - -

An email from Greg S. also
mentions the copy of the wills on that site,
which he warns us "are not the actual papers
but retyped."

BUT GREG SAYS THAT THERE IS A BETTER SITE
TO GO TO:

If you want to post these for information
purposes, here is a better site (retyped also)
but there is the 1968 AND the 1965 will of
Bill, plus the 1963 royalty agreement:

http://aagso.org/aaws/heirs.htm%c2%a0 (Bill)

http://aagso.org/aaws/lois.htm%c2%a0 (Lois)

- - - -

ORIGINAL MESSAGE:
Message #5608 from LES COLE <elsietwo@msn.com>
(elsietwo at msn.com)
Re: Big Book Royalties, Bill and Lois's wills

Copies of the Agreement between Bill and
AAWorld Services, Inc dated April 29, 1963
can be found by entering: William Wilson Will
on the URL line which brings up GOOGLE sites.
Click Bill Wilson Royalty Agreement.
Therein are descriptions of Copyright
provisions, and references to Bill's WILL,
and references to Lois's WILL.
- - - -
The actual WILLs can be found the same way by
typing in Bill W WILL on URL line; then click
William Wilson's Last Will.
There was one written August 2, 1965 and one
written January 12, 1968.
- - - -
Lois's WILL can be found by entering Lois
Wilson Will On the URL line, then click
Lois Wilson's Last Will and Testament.
It was written August 11, 1983
Les C

- - - -

LES'S INSTRUCTIONS TAKE YOU TO THIS WEBSITE:

http://www.orange-papers.org/orange-BillWill.html
http://www.orange-papers.org/orange-LoisWill.html
| 5610|5610|2009-03-28 10:31:07|Patricia|Bill Wilson's Will - 12th day of January, 1968|
Bill Wilson's Will - 12th day of January, 1968


--------------------------------------------------------------------------------

I, WILLIAM GRIFFITH WILSON, residing in Bedford Hills, Westchester County, State of New York, being of sound and disposing mind and memory, do hereby make, publish and declare this instrument to be the First Codicil to my Last Will and Testament dated August 2, 1965.
First: I revoke Article "FIRST" of my said Will.

Second: The following shall be added to my said Will in lieu of the former Article "FIRST":

FIRST: I have entered into an agreement, dated April 29, 1963, with Alcoholics Anonymous World Services, Inc., of 305 East 45th Street, New York, New York, under which royalties may become payable to me with respect to certain books or other material of which I am the author or which I have prepared for publication [understand the background of these terms: the authors of the Big Book and other publications get nothing but Bill and his heirs get the financial rewards] as set forth in the agreement (the agreement and all modifications, renewals or extensions thereof is hereinafter referred to as the "Royalty Agreement"). Under the present terms of the Royalty Agreement, I have the right to bequeath to my wife, LOIS BURNHAM WILSON, and any other persons living at the time of my death, life interests in the royalties payable after my death and I also have the right to grant to my wife, LOIS BURNHAM WILSON, the power to designate in her Last Will and Testament, duly admitted to probate, persons selected by her who are living at the time of her death who shall be entitled to receive, in such proportions as my said wife may designate, life interests after her death in all or part of the royalties payable to her after my death. Accordingly, I direct that all of the right, title or interest that I may have at the time of my death in or to any royalties under the Royalty Agreement shall be disposed of as follows:


A. I give and bequeath to HELEN WYNN [Bill changed his Will to take 10% of the royalties from his wife Lois and give them to his mistress Helen], of Pleasantville, New York, if she survives me, a life interest in ten percent (10%) of such royalties. If the said HELEN WYNN does not survive me, I direct that the said ten percent (10%) of such royalties shall be disposed of in accordance with the provisions of Paragraphs B or C, as the case my be of this Article FIRST.
B. I give and bequeath to my wife, LOIS BURNHAM WILSON, if she survives me, a life interest in the remaining ninety percent (90%) of such royalties. I also grant to my said wife, if she survives me, the power to select and designate in her Last Will and Testament, duly admitted to probate, persons living at the time of her death who are to receive life interests after her death in such royalties in such proportions as she may designate. If my said wife fails to exercise, in whole or in part, the power of appointment granted to her under the preceding provisions of this Paragraph B, I direct that any royalties which remain undisposed of as a result of such failure shall be disposed of in accordance with the provisions of Paragraph C of this Article FIRST as though I had survived my said wife and died immediately after her death.

C. If my wife, LOIS BURNHAM WILSON, does not survive me, I direct that all of the right or title that I may have at the time of my death in and to the remaining ninty percent (90%) of such royalties shall be divided into twenty (20) equal shares, which shall be disposed of as follows:


1. I give and bequeath a life interest in three of such shares to my sister, HELEN EVANS, if she survives me.
2. I give and bequeath a life interest in two of such shares to my sister, DOROTHY STRONG, if she survives me.

3. I give and bequeath a life interest in one of such shares to my brother-in-law, DR. LEONARD STRONG, if he survives me.

4. I give and bequeath a life interest in one of such shares to my cousin, HOWARD WILSON, if he survives me.

5. I give and bequeath a life interest in two of such shares to my brother-in-law, ROGERS BURNHAM, if he survives me.

6. I give and bequeath a life interest in three of such shares to LAURA BURNHAM (the wife of my brother-in-law, ROGERS BURNHAM), if she survives me.

7. I give and bequeath a life interest in one of such shares to my brother-in-law, DR. LYMAN BURNHAM, if he survives me.

8. I give and bequeath a life interest in one of such shares to FLORENCE BURNHAM (the wife of my brother-in-law, DR. LYMAN BURNHAM), if she survives me.

9. I give and bequeath a life interest in two of such shares to my sister-in-law, BARBARA JONES, if she survives me.

10. I give and bequeath a life interest in three of such shares to NELL WING, if she survives me.

11. I give and bequeath a life interest in one of such shares to HARRIET SEVERINO, if she survives me.

If any beneficiary named in any of subdivisions "1" through "11" of this Paragraph C does not survive me, I direct that the share (or shares) and the life interest in such share (or shares) of such deceased beneficiary shall be divided among the beneficiaries named in subdivisions "1" through "11" of this Paragraph C who do survive me, in the proportion that the share (or shares) of each such surviving beneficiary bears (or bear) to the total shares of all such surviving beneficiaries.
Third: I hereby revoke the sentence following subdivision "11" of Paragraph B of
Article "THIRD" of my Will and add the following sentence in its place:

If any beneficiary named in any of subdivisions "1" through "11" of this Paragraph B of this Article THIRD does not survive me, I direct that the share (or shares) and the life interest in such share (or shares) of such deceased beneficiary shall be divided among the beneficiaries named in subdivisions "1" through "11" of this Paragraph B of this Article THIRD, who do survive me, in the proportion that the share (or shares) of each such surviving beneficiary bears (or bear) to the total shares of all such surviving beneficiaries.
Fourth: Except as modified herein, I ratify, confirm and republish my said Will of August 2, 1965.
IN WITNESS WHEREOF, I have hereunto set my hand and seal this 12th day of January, 1968.

William Griffith Wilson (L.S.)
WILLIAM GRIFFITH WILSON


The foregoing instrument was signed, sealed, published and declared by WILLIAM GRIFFITH WILSON, the testator named herein, as and for a FIRST CODICIL to his Last Will and Testament dated August 2, 1965, in our presence and in the presence of each of us, at 460 Park Avenue.






--------------------------------------------------------------------------------




AA money leaves the Fellowship:
Bill Wilson's Previous Will - 2nd day of August 1965
I, WILLIAM GRIFFITH WILSON, residing in Bedford Hills, County of Westchester, State of New York, being of sound and disposing mind and memory, do hereby make, publish and declare this to be my Last Will and Testament, hereby revoking all former Wills and Codicils by me at any time heretofore made.
FIRST: I have entered into an agreement, dated April 29, 1963, with Alcoholics Anonymous World Services, Inc. of 305 East 45th Street, New York, New York under which royalties may become payable to me with respect to certain books or other material of which I may be the author or which I may prepare for publication, as more particularly set forth in the said agreement (which agreement, together with all modifications, renewals or extensions thereof is hereinafter referred to as the "Royalty Agreement"). Under the present terms of the Royalty Agreement, I have the right to bequeath to my wife, LOIS BURNHAM WILSON, a life interest in the royalties payable after my death and I also have the right to grant to my wife, LOIS BURNHAM WILSON, the power to designate in her Last Will and Testament, duly admitted to probate, persons selected by her who are living at the time of her death who shall be entitled to receive, in such proportions as my said wife may designate, life interests after her death in all or part of the royalties. If at the time of my death, I have the right under the Royalty Agreement to bequeath to my wife, LOIS BURNHAM WILSON, a life interest in the royalties payable after my death, I give and bequeath to my wife, LOIS BURNHAM WILSON, a life interest in such royalties, to the extent that I have the right to do so under the Royalty Agreement, and I also grant to my said wife, to the extent that I have the right to do so under the Royalty Agreement, the power to select in her Last Will and Testament, duly admitted to probate, persons living at the time of her death who are to receive a life interest after her death in all or part of such royalties in such proportions as my said wife may designate. If my wife, LOIS DURNHAM WILSON, shall not survive me, I direct that all of the right, title or interest that I may have at the time of my death in or to any royalties under the Royalty Agreement shall be divided into twenty (20) equal shares which shall be disposed of as follows:

A. I give and bequeath a life interest in three of such shares to my sister, HELEN EVANS, if she shall survive me.
B. I give and bequeath a life interest in two of such shares to my sister, DOROTHY STRONG, if she shall survive me.
C. I give and bequeath a life interest in one of such shares to my brother-in-law, DR. LEONARD STRONG, if he shall survive me.
D. I give and bequeath a life interest in one of such shares to my cousin, HOWARD WILSON, if he shall survive me.
E. I give and bequeath a life interest in two of such shares to my brother-in-law, ROGERS BURNHAM, if he shall survive me.
F. I give and bequeath a life interest in three of such shares to LAURA BURNHAM (who is the wife of my brother-in-law Rogers Burnham), if she shall survive me.
G. I give and bequeath a life interest in one of such shares to my brother-in-law, DR. LYMAN BURNHAM, if he shall survive me.
H. I give and bequeath a life interest in one of such shares to FLORENCE BURNHAM (who is the wife of my brother-in-law, Dr. Lyman Burnham), if she shall survive me.
I. I give and bequeath a life interest in two of such shares to my sister-in-law, BARBARA JONES, if she shall survive me.
J. I give and bequeath a life interest in three of such shares to NELL WING, if she shall survive me.
K. I give and bequeath a life interest in one of such shares to HARRIET SEVERINO, if she shall survive me.
If my wife, LOIS BURNHAM WILSON, shall not survive me and if any beneficiary named in any paragraph of Paragraphs "A" through "K" of this Article "FIRST" shall not survive me, I direct that the share (or shares) and the life interests in such share (or shares), of such deceased beneficiary shall be divided among the beneficiaries named in Paragraphs "A" through "K" of this Article "FIRST" who shall survive me in the proportion that the share (or shares) of each such surviving beneficiary bears (or bear) to the total shares of all such surviving beneficiaries.
SECOND: I give, devise and bequeath all of the rest, residue and remainder of my estate, whether real, personal or mixed, of whatsoever kind and nature and wheresoever situate, of which I may die seized or possessed, or in which I may have any interest, or over which I may have any power of appointment or testamentary disposition (hereinafter referred to as my residuary estate), to my wife, LOIS BURNHAM WILSON, if she shall survive me.

THIRD: If my wife, LOIS BURNHAM WILSON, shall not survive me, I direct that my residuary estate shall be disposed of as follows:


A. If at the time of my death I am the owner of a home (presently owned by my wife, LOIS BURNHAM WILSON) located at Stepping Stones, Bedfords Hills, New York, I give, devise and bequeath the said home together with all furniture, furnishings, carpets, rugs, drapes and other household appurtenances that I may own at the time of my death and which are then located in my said home in equal shares to AL-ANON FAMILY GROUPS HEADQUARTERS, INC. of 125 East 23rd Street, New York, New York and the GENERAL SERVICE BOARD OF A.A., INC. of 305 East 45th Street, New York, New York.
B. I direct that the balance of my residuary estate shall be divided into twenty (20) equal shares which shall be disposed of as follows:


1. I give, devise and bequeath three of such shares to my sister, HELEN EVANS, if she shall survive me.
2. I give, devise and bequeath two of such shares to my sister, DOROTHY STRONG, if she shall survive.
3. I give, devise and bequeath one of such shares to my brother-in-law, DR. LEONARD STRONG, if he shall survive me.
4. I give, devise and bequeath one of such shares to my cousin, HOWARD WILSON, if he shall survive me.
5. I give, devise and bequeath two of such shares to my brother-in-law, ROGERS BURNHAM, if he shall survive me.
6. I give, devise and bequeath three of such shares to LAURA BURNHAM (the wife of my brother-in-law ROGERS BURNHAM), if she shall survive me.
7. I give, devise and bequeath one of such shares to my brother-in-law, DR. LYMAN BURNHAM, if he shall survive me.
8. I give, devise and bequeath one of such shares to FLORENCE BURNHAM (the wife of my brother-in-law DR. LYMAN BURNHAM), if she shall survive me.
9. I give, devise and bequeath two of such shares to my sister-in-law, BARBARA JONES, if she shall survive me.
10. I give devise and bequeath three of such shares to NELL WING, if she shall survive me.
11. I give, devise and bequeath one of such shares to HARRIET SEVERINO, if she shall survive me.

If any beneficiary named in any subdivision of subdivisions "1" through "11" of this Paragraph "B" of this Article "THIRD" shall not survive me, the share of such deceased beneficiary shall be divided among the beneficiaries named in subdivisions "1" through "11" of this Paragraph "B" of this Article "THIRD" who shall survive me in the proportion that the share of each such surviving beneficiary bears to the total shares of all such surviving beneficiaries.
FOURTH: If any person named herein as devisee, legatee or beneficiary, and I, should die simultaneously or under such circumstances that it is difficult or impracticable to determine that one of us has survived the other, the provisions herein relating to such person shall be given effect as if I had survived such person.
FIFTH: My Executrix shall have full power and authority in her absolute and uncontrolled discretion to hold and retain any of the property coming into her hand hereunder in the same form of investment as that in which it is received by her, although it may not be of the character of investments permitted by law to executors, including, but not limited to, the right to continue the operation of any business in which I may be engaged at the time of my death, for so long a period as she in her solo, absolute and uncontrolled discretion, may deem proper. She shall also have full power and authority, in her absolute and uncontrolled discretion, to improve, sell or lease for any period although it may extend beyond the duration of the administration of the estate, but not to exceed twenty-one years, for any price and with any provisions for renewal or renewals which she shall deem advisable, or mortgage or exchange the whole or any part of the property, real or personal, at any time held by her hereunder, for such price and upon such terms and conditions as may to her seem advisable.

My executrix in making investments and reinvestments shall not be limited to securities of the character permitted for the investment of trust funds by the laws of the State of New York or any other state, but instead shall have power in her discretion at any time and from time to time to invest in, and to purchase and hold for investment, such securities, including common and preferred stocks and/or any other type or kind of property, including non-income-producing securities or property and any so-called wasting investment as she in her absolute and uncontrolled discretion shall deem advisable, and from time to time to alter and vary any investment at any time made or held. I specifically authorize my Executrix to hold uninvested any part of my estate or funds for such time or times as she in her sole and uncontrolled judgment may deem advisable. I have given my Executrix the unusual power to purchase and hold non-income-producing property and wasting investments and even to hold funds uninvested because I do not wish to limit her in her investment or reinvestment of the estate and so possibly prevent nor meeting some economic emergency which I cannot now anticipate. I desire her to be free to purchase and hold such property as she may, in her sole and uncontrolled discretion, deem necessary at any time to protect the corpus of the estate from depletion.

No purchaser at any sale made by my Executrix shall be bound to inquire into the expediency, propriety, validity or necessity of any sale made by her or to see to or be liable for the application of the purchase moneys arising therefrom.
My Executrix shall have the power in her discretion to vote in person or by proxy all stock held by her; to assent to any action or non-action, to enter into or consent to any reorganization, lease or sale, to pay out of any fund administered hereunder to any committee, representative, agent or depositary, any assessments, expenses, contributions and sums of money in connection with any securities held by her; to exchange the securities held by her for other securities issued in connection with such arrangement and to accept and retain such other securities so received, anything herein to the contrary notwithstanding; to register any property in the name of her nominees or in her own name, or to hold the property unregistered or in such other form that title shall pass by delivery, but without thereby increasing or decreasing her liability as Executrix and, generally, to exercise in respect to all securities held by her all the same rights and powers as are or may be lawfully exercised by persons owning similar propery in their own right.

I give to my Executrix, in connection with the administration of my estate, or in connection with the purchase, management or sale of any securities or other property held by her as Executrix, power to employ agents, custodians, depositaries, accountants, attorneys, investment counsel or other advisers, to delegate to them discretionary powers and to compensate them for their services as an expense of the administration of my estate.

I give to my Executrix power to insure or otherwise protect any personal property constituting part of my estate.

In making any division or distribution of my estate, my Executrix shall have full power to make such division or distribution in cash or in kind or partly in cash and partly in kind and to allot to any separate beneficiary, in equal or unequal proportions, specific securities or property or undivided interests therein, to fix the value of any part of the property so divided or distributed, and the value so fixed by her shall be binding and conclusive upon all persons having any interest therein.

SIXTH: I nominate and appoint my wife, LOIS BURNHAM WILSON, to be the Executrix of this Will. If my wife LOIS BURNHAM WILSON, should predecease me or shall fail to qualify as Executrix or having qualified shall fail to continue to act as Executrix, I nominate and appoint, in the following order, BERNARD B. SMITH of 460 Park Avenue, New York, New York, LEONARD H. STEIBEL of 460 Park Avenue, New York, New York, and MICHAEL ALEXANDER of 460 Park Avenue, New York, New York, to be the substitute Executor in the place and stead of my said wife or of any previous substitute Executor who may have predeceased me or who shall have failed to qualify as Executor or having qualified shall fail to continue as Executor.

Whenever the word "Executor" is used in this Last Will and Testament, it shall be deemed to refer (unless the context shall indicate otherwise) to the Executrix or substitute Executor then qualified and acting.

I direct that no Executrix or substitute Executor shall be required to give any bond or other security in the State of New York or elsewhere.

IN WITNESS WHEREOF, I have hereunto set my hand and seal this 2nd day of August 1965.

WILLIAM GRIFFITH WILSON (L.S.)
WILLIAM GRIFFITH WILSON

The foregoing instrument was subscribed, sealed, published and declared by WILLIAM GRIFFITH WILSON, the Testator above named, as and for his LAST WILL AND TESTAMENT, in our presence and in the presence of each of us, and we at his request and in his presence and at the same time and in the presence of each other, subscribed our names and residences as attesting witnesses this 2nd day of August 1965.

LEONARD H. STEIBEL residing at Hilldale Lane
Sands Point, N.Y.
ELEANOR P. FISHER residing at 78-31 264 St.
Glen Oaks, Floral Park, N.Y.
MICHAEL ALEXANDER residing at 73-12 35 Ave.
Queens, N.Y., N.Y.
| 5611|5603|2009-03-28 10:37:44|John Barton|Re: What pamphlets and books were sent out in Fall 1939?|
Books only during the Fall of 1939!
 
The first pamphlet wasn't until mid-1940 when
the office published the Houston Press articles.
Posted on silkworth.net
 
http://www.silkworth.net/aahistory/houston_press1940.html
 
The foreword to the 2nd edition was written
about 15 years later so the error in memory
(Bill's) is not unusual as to the time-line.

The office was of course sending out Big Books
beginning in early April of 39.
 
PS Don't forget to celebrate the 70th birthday
of our book on April 10, 2009. This was the
date of publication listed on the copyright.
 
John B

- - - -

From: "Mitchell K."
<mitchell_k_archivist@yahoo.com>
(mitchell_k_archivist at yahoo.com)

Hi Katie,

The first official pamphlet published by the
Alcoholic Foundation was simply titled "AA."
It was basically a series of newspaper
articles written by Larry Jewell who moved
from Cleveland, Ohio to Houston, Texas after
he sobered up and was sponsored by Clarence
Snyder. Larry was offered a job with the
Houston Press by its owner as Larry was an
excellent reporter before his drinking took
over.

The books were the Big Book first published
in April 1939.

Mitchell Klein

- - - -

Original messafrom from katiebartlett79
<katiebartlett79@yahoo.co.uk>
(katiebartlett79 at yahoo.co.uk)
Subject: What pamphlets and books were sent
out in Fall 1939?

Foreword to second edition, page xviii:

"[5 months after the 1st ed. of the Big Book was
published in April 1939,] in the fall of 1939
[in September] Fulton Oursler, then editor
of Liberty, printed a piece in his magazine,
called "Alcoholics and God." This brought a
rush of 800 frantic inquiries into the little
New York office which meanwhile had been
established. Each inquiry was painstakingly
answered; pamphlets and books were sent out
..... By the end of 1939 it was estimated that
800 alcoholics were on their way to recovery."

My group and I would like to know if anyone
knows what literature was sent out when it
states that "pamphlets and books were sent
out" from the New York AA office during the
period running from September to December of
1939.

Thanking u kindly,

Katie from Barking Big Book Study
| 5612|5610|2009-03-29 11:59:26|chris fuccione|When did Helen Wynn die?|
I have a quick question. Is Helen Wynn still
alive?

I assume not. But when did she die?

- - - -

> A. I give and bequeath to HELEN WYNN [Bill changed his Will to take 10% of the royalties from his wife Lois and give them to his mistress Helen], of Pleasantville, New York, if she survives me, a life interest in ten percent (10%) of such royalties. If the said HELEN WYNN does not survive me, I direct that the said ten percent (10%) of such royalties shall be disposed of in accordance with the provisions of Paragraphs B or C, as the case my be of this Article FIRST.
| 5613|5613|2009-03-29 12:02:50|Bill Lash|Barney Silkworth 1930 - 2009|
It is with much sadness that I inform you of
Barney Silkworth's obituary & funeral plans
(nephew of Dr. William D. Silkworth, M.D.):

http://woolleyfh.com/index.php?p=obituary_view&id=61622

- - - -

Barney Silkworth, 78, of Oceanport died on Friday, March 27, at home after a long illness. He was born in Long Branch and graduated from Long Branch High School in 1949. He served in the US Navy from 1953-54 and graduated from Trenton State College in 1955. Mr. Silkworth worked for the Long Branch Board of Education for just over fifty years, and retired in July of 2005. For 43 years, he taught industrial arts, serving as the department head for industrial and fine arts for several years. At the time of his retirement, Mr. Silkworth oversaw the Board of Education buildings and grounds. He also served as the Building Inspector for the Borough of Oceanport for nearly twenty years.

Mr. Silkworth was a talented craftsman and wood carver. His projects ranged from small bird carvings to building and renovating boats and houses. He was a former member of the Shore Shop Teachers' Association, the Building Inspectors' Association, the Long Branch Ice Boat and Yacht Club, and the Oceanport Republican Club. He also served for many years on the Oceanport Planning Board.

Mr. Silkworth was predeceased by his parents, Russell and Elsa Kraft Silkworth, and his brother, William D. Silkworth. He is survived by his wife of 49 years, Barbara Becker Silkworth; his daughter, Stacy Silkworth, Long Branch; his son, William O. Silkworth, and daughter- in- law, Denise, and grandchildren, Samuel and Henry, all of Oceanport. He also leaves his sister-in-law, Adelaide Silkworth, of Hickory, NC; brother-in-law, Steven Becker, and his wife Maryann of Oceanport. He leaves cousins, several nieces, nephews, great and great-great nieces and nephews.

A Celebration of Life Service will be held at St. Luke's Methodist Church, 535 Broadway, Long Branch, on Saturday, April 4 at10 a.m. The family will receive visitors after the service at the church. In lieu of flowers the family asks that you consider contributions in his name to The Cancer Institute of New Jersey, Tower Two Fifth Floor, 120 Albany Street, New Brunswick, NJ 08901-9919, research of Dr. Dale Schaar; or St. Barnabas Hospice and Palliative Care Center, 95 Old Short Hills Road, 1st Floor, West Orange, NJ 07052. You may light a candle of remembrance for Mr. Silkworth on the opposite page.
| 5614|5603|2009-03-29 12:06:03|schaberg43|Re: What pamphlets and books were sent out in Fall 1939?|
The first AA pamphlet came out in April 1939:

In the New York Archive of GSO, there is a copy of a 'pamphlet' that was made up and distributed very shortly after the book was published. The book was published on April 10, 1939 and two weeks later on April 24 there is a letter from Ruth Hock to an S. Jenkins in New York City which starts out: "We are wondering why we have not heard from you regarding our pamphlet on "Alcoholics Anonymous" (Document 1939-253)

The 'pamphlet'in the archive (Documents 1939-230 to 233) are four pieces of half-sized paper (5.5" x 8.5") that have been pre-printed on both sides - producing 8 pages of text. The first page is a letter "Thank you for your enquiry..." signed by "Works Publishing Company" and the following seven sides contain excerpts from the book, including: five paragraphs from the "Doctor's Opinion" followed by similarly short selections from "There is a Solution," "More About Alcoholism," "To Wives," "The Family Afterwards," "To Employers," and a quote from one of the personal stories in the rear (taken from page 393 of the first printing of the book).

I suspect that this is the 'pamphlet' mentioned here.

Best,

Old Bill



--- In AAHistoryLovers@yahoogroups.com, "katiebartlett79" wrote:
>
> Foreword to second edition, page xviii:
>
> "[5 months after the 1st ed. of the Big Book was
> published in April 1939,] in the fall of 1939
> [in September] Fulton Oursler, then editor
> of Liberty, printed a piece in his magazine,
> called "Alcoholics and God." This brought a
> rush of 800 frantic inquiries into the little
> New York office which meanwhile had been
> established. Each inquiry was painstakingly
> answered; pamphlets and books were sent out
> .... By the end of 1939 it was estimated that
> 800 alcoholics were on their way to recovery."
>
> My group and I would like to know if anyone
> knows what literature was sent out when it
> states that "pamphlets and books were sent
> out" from the New York AA office during the
> period running from September to December of
> 1939.
>
> Thanking u kindly,
>
> Katie from Barking Big Book Study
>
| 5615|5615|2009-03-29 12:13:15|Fiona Dodd|Ignatia's voyage from Ireland to America in April 1896|
On further research of the emmigration records I have found that the Gavin Family sailed from Queenstown(now Cobh) in Cork to Philadelphia USA on April 2nd 1896, arriving in Philadelphia on 17th April 1896. The Gavin family were not "two boaters", they sailed directly from Queenstown to Philadelphia, as has been reported in other accounts. The terms two-boater and three-boater were coined to describe Irish-American families whose meandering migratory paths to the United States had begun with a sea voyage from Ireland to Newfoundland.

They sailed on the SS Indiana which was built in 1873. She belonged to the International Navigation Co of New Jersey, which later became the American Line.

This was a 3,104 gross ton ship, length 343ft x beam 43ft, one funnel, two masts, iron construction, single screw and a speed of 12 knots. There was accommodation for 46-1st, 132-intermediate and 789-3rd class passengers. Built by W.Cramp & Sons, Philadelphia, she was launched on 25/3/1873. She commenced her first voyage on 27/10/1873 when she sailed from Philadelphia for Queenstown (Cobh) and Liverpool. On 6/3/1889 she was chartered to Red Star Line and completed a single round voyage from Antwerp to New York. In 1891 she was fitted with triple expansion engines and rebuilt to accommodate intermediate and 3rd class passengers only. On 1/12/1897 she commenced her last voyage from Liverpool to Philadelphia and 28/3/1898 sailed from Philadelphia for Seattle, where she was sold for service on the Pacific. On 3/4/1909 she was wrecked at Cape Tosco, Mexico.



Below is a transcript of the details recorded for the Gavin Family.



Name: Pat GAVIN

Date of departure: 2 April 1896

Port of departure: Queenstown

Destination port: Philadelphia

Destination country: USA

Date of Birth:

Age: Adult

Sex: Male

Occupation: Labr

Notes:

Passenger recorded on: Page 2 of 3





Name: Barbara GAVIN

Date of departure: 2 April 1896

Port of departure: Queenstown

Destination port: Philadelphia

Destination country: USA

Date of Birth:

Age: Adult

Marital Status: Married

Sex: Female

Occupation: Wife

Notes:

Passenger recorded on: Page 2 of 3





Name: Bgt GAVIN

Date of departure: 2 April 1896

Port of departure: Queenstown

Destination port: Philadelphia

Destination country: USA

Date of Birth:

Age: Child

Marital Status:

Sex: Female

Occupation: Child

Notes:

Passenger recorded on: Page 2 of 3





passenger transcript details

Name: Pat GAVIN

Date of departure: 2 April 1896

Port of departure: Queenstown

Passenger destination port: Philadelphia, USA

Passenger destination: Philadelphia, USA

Date of Birth:

Age: Child

Marital status:

Sex: Male

Occupation: Son

Passenger recorded on: Page 2 of 3





Ship: INDIANA

Official Number:

Master's name: Thompson

Steamship Line:

Where bound: Philadelphia, USA

Square feet: 2456

Registered tonnage: 2426

Passengers on voyage: 58
| 5616|5610|2009-03-31 13:03:51|corafinch|Re: When did Helen Wynn die?|
--- In AAHistoryLovers@yahoogroups.com,
"chris fuccione" wrote:
>
> I have a quick question. Is Helen Wynn still
> alive?
>
> I assume not. But when did she die?
>
- - - -

If someone has a better source, disregard this. Assuming that Helen Wynn was using that name at the time of her death, and that she is included in the Social Security Death Index, I believe she must have been the one who died in Moroni, Comoros in March 1978. The last address of that (American) Helen Wynn is listed as "Europe," and the Helen Wynn who knew Bill Wilson had been living in Ireland at the time of Bill's death.

Caveats: Helen Wynn was originally her stage name although I'm assuming it was her legal name when Bill put her in his will. She was born in Utah (see Francis Hartigan, most of whose information seems to have come from a 1939 NYT article about her) as Helen Simis. She seems never to have used the name of her husband, Shepperd Strudwick. Not everyone ends up in the Social Security Death records, and if she did not I have clearly found the wrong Helen Wynn. She must have paid into Social Security, however, if she worked for the Grapevine and so would be expected to be on the list.

Whether that is the correct death record or not, I am reasonably sure that she was neither "22 years younger than Lois" as some sources say, or "22 years younger than Bill" as other sources have it. She was born around 1907 which would make her 12 years younger than Bill.
| 5617|5617|2009-03-31 13:37:25|priscilla_semmens|What are the words to the Texas Prayer?|
April 1, 1940 - Larry J. of Houston is said to
have written "The Texas Prayer," used to open
AA meetings in Texas.

Does anyone have the words to this prayer?

- - - -

From the moderator:

Googling for AA and "Texas Prayer" gives a
reference to Bill Pittman, "Stepping Stones to
Recovery," p. 257, where Bill gave the
following prayer and claimed that this was
the Texas Prayer:
____________________

Our Father, we come to You as a friend.
You have said that, where two or three are gathered in Your name, there You will be in the midst. We believe You are with us now.
We believe this is something You would have us do, and that it has Your blessing.
We believe that You want us to be real partners with You in this business of living, accepting our full responsibility, and certain that the rewards will be freedom, and growth, and happiness.
For this, we are grateful.
We ask You, at all times, to guide us.
Help us daily to come closer to You, and grant us new ways of living our gratitude.
____________________

Can anyone verify whether this is actually a prayer written back in 1940? It does not sound like language and phraseology from 1940 to me. I would be willing to stand corrected on that however.

Glenn C. (South Bend, Indiana)
| 5618|5617|2009-04-01 19:33:45|hartsell|Re: What are the words to the Texas Prayer?|
I have heard this or similar wording at larger
Open Speaker meetings in Texas over the past
40+ years, but have no way of knowing if THIS
is the referenced one, or IF there is one known
as The Texas Prayer.

sherry c.h.


-----Original Message-----
On Behalf Of priscilla_semmens
Subject: What are the words to the Texas Prayer?

April 1, 1940 - Larry J. of Houston is said to
have written "The Texas Prayer," used to open
AA meetings in Texas.

Does anyone have the words to this prayer?

- - - -

From the moderator:

Googling for AA and "Texas Prayer" gives a
reference to Bill Pittman, "Stepping Stones to
Recovery," p. 257, where Bill gave the
following prayer and claimed that this was
the Texas Prayer:
____________________

Our Father, we come to You as a friend.
You have said that, where two or three are gathered in Your name, there You
will be in the midst. We believe You are with us now.
We believe this is something You would have us do, and that it has Your
blessing.
We believe that You want us to be real partners with You in this business of
living, accepting our full responsibility, and certain that the rewards will
be freedom, and growth, and happiness.
For this, we are grateful.
We ask You, at all times, to guide us.
Help us daily to come closer to You, and grant us new ways of living our
gratitude.
____________________

Can anyone verify whether this is actually a prayer written back in 1940? It
does not sound like language and phraseology from 1940 to me. I would be
willing to stand corrected on that however.

Glenn C. (South Bend, Indiana)








[Non-text portions of this message have been removed]
| 5619|5610|2009-04-01 19:36:43|J. Lobdell|Re: When did Helen Wynn die?|
Evidence of ship passenger lists (ships docking in NYC) shows Helen Simis (b. Jan 17 1907) in 1930 and Helen Strudwick (b Jan 17 1907) in the 1940s. The Helen Wynn who died at Moroni in 1978 was b. Jan 17 1907: she is therefore the correct Helen Wynn. She was b. in Utah, the daughter of Richard and Lina Simis (both b. 1874) and had several siblings. Her husband Shepperd Strudwick (jr), 1907-1983, was married from 1977 to another wife but is recorded as having had a son by a previous marriage -- presumably the Shepperd Strudwick who was b. Los Angeles June 14 1944, mother's maiden name Simis. Shepperd Strudwick Jr (real name) and Helen Simis (Helen Wynn) were m. May 10, 1936. He m. his second wife by 1947, third in 1958, fourth (Mary Jeffrey) in 1977. Their son, Shepperd Strudwick III attended the Harvey School in Katonah, translated the French play L'Ete in 1973 and has been connected with the Williamstown Theatre, but I don't know where he is now, or if he's still alive (he'd only be 64).

> To: AAHistoryLovers@yahoogroups.com
> From: corafinch@yahoo.com
> Date: Tue, 31 Mar 2009 12:56:24 +0000
> Subject: [AAHistoryLovers] Re: When did Helen Wynn die?
>
> --- In AAHistoryLovers@yahoogroups.com,
> "chris fuccione" wrote:
> >
> > I have a quick question. Is Helen Wynn still
> > alive?
> >
> > I assume not. But when did she die?
> >
> - - - -
>
> If someone has a better source, disregard this. Assuming that Helen Wynn was using that name at the time of her death, and that she is included in the Social Security Death Index, I believe she must have been the one who died in Moroni, Comoros in March 1978. The last address of that (American) Helen Wynn is listed as "Europe," and the Helen Wynn who knew Bill Wilson had been living in Ireland at the time of Bill's death.
>
> Caveats: Helen Wynn was originally her stage name although I'm assuming it was her legal name when Bill put her in his will. She was born in Utah (see Francis Hartigan, most of whose information seems to have come from a 1939 NYT article about her) as Helen Simis. She seems never to have used the name of her husband, Shepperd Strudwick. Not everyone ends up in the Social Security Death records, and if she did not I have clearly found the wrong Helen Wynn. She must have paid into Social Security, however, if she worked for the Grapevine and so would be expected to be on the list.
>
> Whether that is the correct death record or not, I am reasonably sure that she was neither "22 years younger than Lois" as some sources say, or "22 years younger than Bill" as other sources have it. She was born around 1907 which would make her 12 years younger than Bill.
>
>
| 5620|5617|2009-04-03 11:09:24|Arthur S|Re: What are the words to the Texas Prayer?|
Glenn

The prayer was written in March (not April) 1940 by Larry J the founder of
AA in Texas (Cleveland, OH is the parent group of Texas).

I have a collection of copies of correspondence among Larry J, Ruth Hock and
Bobbi B. Included in the material is a copy of the prayer that is word for
word the same as the text cited in your message. The prayer's title was
"A.A. Prayer" and it concluded with "Amen."

I don't believe that usage of the prayer went too far beyond Houston and
don't know where Pittman got the idea that it did. There is much myth
circulating regarding Texas AA (e.g. the "Texas Prayer" and "Texas
Preamble") that have fragments of fact supplemented by anecdotal
embellishments that are not factual.

Larry J's downfall came almost as quickly as his miraculous rescue by the
Cleveland Group. Larry was always in very poor physical condition - drunk or
sober. He returned to IV drug use around the Spring of 1941 and then
returned to drinking shortly thereafter and was never able to sober up again
beyond brief intervals. Larry J passed away in May 1944.

Arthur S

-----Original Message-----
From: priscilla_semmens
Subject: What are the words to the Texas Prayer?

April 1, 1940 - Larry J. of Houston is said to
have written "The Texas Prayer," used to open
AA meetings in Texas.

Does anyone have the words to this prayer?

- - - -

From the moderator:

Googling for AA and "Texas Prayer" gives a
reference to Bill Pittman, "Stepping Stones to
Recovery," p. 257, where Bill gave the
following prayer and claimed that this was
the Texas Prayer:
____________________

Our Father, we come to You as a friend.
You have said that, where two or three are gathered in Your name, there You
will be in the midst. We believe You are with us now.
We believe this is something You would have us do, and that it has Your
blessing.
We believe that You want us to be real partners with You in this business of
living, accepting our full responsibility, and certain that the rewards will
be freedom, and growth, and happiness.
For this, we are grateful.
We ask You, at all times, to guide us.
Help us daily to come closer to You, and grant us new ways of living our
gratitude.
____________________

Can anyone verify this?

Glenn C. (South Bend, Indiana)
| 5621|5603|2009-04-03 20:21:20|Arthur S|Re: What pamphlets and books were sent out in Fall 1939?|
There were a number of reprints circulated by the NY Office after
publication of the Big Book in 1939 and prior to publication of the Houston
Press articles by Larry J in early 1940. The reprints were often published
in 9x5 inch booklet (or pamphlet) format.

Shortly after relocating from Cleveland to Houston, Larry J sent a January
28, 1940 letter to Ruth Hock requesting copies of literature which he
identified as Dr Fosdick's review of the Big Book, a July 1939
Journal-Lancet article by Dr Silkworth (pre-publication portions of which
were included in "The Doctor's Opinion") and something called the "Mt. Airy
Sanitarium bulletin" (which I've yet to see). These literature items are
likely part of the "pamphlets" mentioned by Bill W in the Foreword to the
Second Edition as being sent out in late 1939. There could have been other
items reprinted as well, the NY office was always on the lookout for
favorable public relations references.

The published booklet (or pamphlet) of Larry J's articles first occurred
with limited printings in February and March 1940. After Larry J received a
release from the Houston Press, regular reprinting occurred from April 1940
on. The booklet also includes a supplement added to Larry J's articles that
listed the Twelve Steps. Larry discussed the Steps in his articles but
didn't list them. The booklet also includes the July 1939 Lancet-Journal
article by Dr Silkworth.

All of this follows closely after the time period mentioned by Bill W (i.e.
the Fall to end of 1939). However, as noted below by Mitchell K, the
publication is generally considered the AA Fellowship's first piece of
"official" literature explicitly financed and approved by the Alcoholic
Foundation. With the exception of the Big Book, the publication seems to be
the only other piece of AA literature predominantly written by an AA member.
The public relations blessing that sparked both the need for, and
wide-spread distribution of, the booklet (or pamphlet) was likely the
nation-wide publicity generated by the Rockefeller Dinner on February 8,
1940.

As far as errors in Bill's memory, he states in the Foreword to the Second
Edition that the Cleveland Group started in 1937 and he also omits mention
of the 1939 Cleveland Plain Dealer articles which followed shortly after the
Liberty Magazine article. The Cleveland Plain Dealer articles, in my
judgment, had a much more profound effect than the Liberty magazine article.
The combination of the two resulted in an outpouring of appeals for help in
Cleveland that quickly propelled Cleveland membership to a level that
dwarfed the combined membership of Akron and NY and kept it that way for
some time after.

Cheers
Arthur

-----Original Message-----
From: AAHistoryLovers@yahoogroups.com
[mailto:AAHistoryLovers@yahoogroups.com] On Behalf Of John Barton
Sent: Friday, March 27, 2009 9:58 PM
To: AAHistoryLovers@yahoogroups.com
Subject: [AAHistoryLovers] Re: What pamphlets and books were sent out in
Fall 1939?

Books only during the Fall of 1939!
 
The first pamphlet wasn't until mid-1940 when
the office published the Houston Press articles.
Posted on silkworth.net
 
http://www.silkworth.net/aahistory/houston_press1940.html
 
The foreword to the 2nd edition was written
about 15 years later so the error in memory
(Bill's) is not unusual as to the time-line.

The office was of course sending out Big Books
beginning in early April of 39.
 
PS Don't forget to celebrate the 70th birthday
of our book on April 10, 2009. This was the
date of publication listed on the copyright.
 
John B

- - - -

From: "Mitchell K."
<mitchell_k_archivist@yahoo.com>
(mitchell_k_archivist at yahoo.com)

Hi Katie,

The first official pamphlet published by the
Alcoholic Foundation was simply titled "AA."
It was basically a series of newspaper
articles written by Larry Jewell who moved
from Cleveland, Ohio to Houston, Texas after
he sobered up and was sponsored by Clarence
Snyder. Larry was offered a job with the
Houston Press by its owner as Larry was an
excellent reporter before his drinking took
over.

The books were the Big Book first published
in April 1939.

Mitchell Klein

- - - -

Original messafrom from katiebartlett79
<katiebartlett79@yahoo.co.uk>
(katiebartlett79 at yahoo.co.uk)
Subject: What pamphlets and books were sent
out in Fall 1939?

Foreword to second edition, page xviii:

"[5 months after the 1st ed. of the Big Book was
published in April 1939,] in the fall of 1939
[in September] Fulton Oursler, then editor
of Liberty, printed a piece in his magazine,
called "Alcoholics and God." This brought a
rush of 800 frantic inquiries into the little
New York office which meanwhile had been
established. Each inquiry was painstakingly
answered; pamphlets and books were sent out
..... By the end of 1939 it was estimated that
800 alcoholics were on their way to recovery."

My group and I would like to know if anyone
knows what literature was sent out when it
states that "pamphlets and books were sent
out" from the New York AA office during the
period running from September to December of
1939.

Thanking u kindly,

Katie from Barking Big Book Study




------------------------------------

Yahoo! Groups Links
| 5622|4040|2009-04-06 19:07:35|jbendzinski|Re: First Black Woman In AA?|
I read on the International Women's Conference website that Bertha C. of Kansas City, MO was one of the first black women in Alcoholics Anonymous with lasting sobriety. The first conference was in 1965 and she was on the organizing committee. But I am having a world of trouble getting information about her or any other early African-American women in program. If you discover anything, please share with me!

- - - -

From the moderator:

http://silkworth.net/aagrowth/iaawc_history.html

says "Bertha C. informed me how she was the
only black woman in AA for a time until Vernetta
W. came in to the program."

But it gives no date for when she got sober.
Does anyone know more about her? Does anyone
in Kansas City have any information about when
Bertha came into the fellowship?

GFC
| 5623|5623|2009-04-06 19:17:05|Glenn Chesnut|Early Black A.A.|
The black A.A. people in north central Indiana were not the first in A.A. But we know more about their stories and teachings than any other group of early black A.A. men and women in the U.S. and Canada.
______________________________

Glenn C., "The Factory Owner & the Convict: Lives and Teachings of the A.A. Old Timers"� http://hindsfoot.org/kfoc1.html

In 1948, a man named Bill Hoover and a woman named Jimmy Miller became the first two black people to join A.A. in north central Indiana. Jimmy owned a highly successful bar in South Bend right across the street from the Studebaker automobile plant. Four chapters of this book are devoted to telling their story, much of it in Jimmy Miller's own words.

PART SIX. Bill H. and Jimmy M.: Winning Inclusion for Black Alcoholics
Chapter 17. Jimmy's Bar
Chapter 18. The Interracial Group
Chapter 19. Meetings and Steps in Early A.A.
Chapter 20. He Knew It Was a God
______________________________

http://hindsfoot.org/nblack1.html
http://hindsfoot.org/nblack2.html

Jimmy Miller's Story: The First Lady of Black A.A. in the St. Joseph River Valley
______________________________

Glenn C., The St. Louis Gambler & the Railroad Man: Lives and Teachings of the A.A. Old Timers� http://hindsfoot.org/kstl1.html

Two other major early black leaders in that part of Indiana were Brownie (Harold Brown) in South Bend and Goshen Bill (William Henry Caldwell) in Elkhart and Goshen. Three chapters in this book are devoted to Brownie's story and his message, and three additional chapters to Goshen Bill. Again, most of this is in their own words.

PART ONE. Brownie
Chapter 1. The Professional Gambler and the St. Louis Blues
Chapter 2. Down and Out in South Bend
Chapter 3. Gratitude and the Man Who Had No Arms or Legs

PART FOUR. Goshen Bill
Chapter 9. Sleeping in a Dump Truck
Chapter 10. Fish Stories and Chickens Flying South
Chapter 11. Working the Twelve Steps
______________________________

http://hindsfoot.org/ndigsym.html shows photos of the meeting place called Brownie's at 616 Pierce St. in South Bend, site of annual pilgrimages by the Dignitaries Sympathy groups to honor the memory of the great black A.A. leader Brownie and his friend and fellow A.A. worker Nick Kowalski (an ex-con who got sober in one of the first A.A. prison groups in the United States).

People travel from Chicago one month; from East Lansing, Michigan, another month; and sometimes from Bloomington in southern Indiana to give leads at Brownie's and give honor to the great black A.A. leader who started the Saturday evening meeting there (along with Raymond I., whom Brownie sponsored, who is still alive and active).
______________________________

The Wisdom of Goshen Bill
http://hindsfoot.org/nkosc3gb.html
______________________________

http://hindsfoot.org/nblack1.html
http://hindsfoot.org/nblack2.html
http://hindsfoot.org/nblack3.html

"Early Black A.A. along the Chicago-Gary-South Bend Axis" The Stories and Memories of Early Black Leaders Told in Their Own Words. Some of the earliest black A.A. groups in the United States were formed c. 1945-48 along an axis running from Chicago eastward through Gary to South Bend, Indiana. These three cities were linked by an interurban rail line called the South Shore Railroad which made it easy for people to travel back and forth. We know much more at present about early black A.A. in this area than we do about any other part of the United States.

INCLUDES:

(a) Interview with Bill Williams of the Evans Avenue A.A. Group in Chicago (came into A.A. in Chicago in 1945).

(b) Jimmy Miller's Story: The First Lady of Black A.A. in the St. Joseph River Valley

(c) Bill Williams' Story: Coming from Chicago to speak to the white A.A.'s in South Bend

(d) Two early South Bend answers to racism: (1) Brownie's meeting place at 616 Pierce Street, just off Portage Avenue near downtown South Bend, and (2) Bill Hoover's Interracial Group.

(e) South Bend in 1948 and 1949

(f) Chicago in 1945: The first black people to join A.A. in Chicago
______________________________

http://hindsfoot.org/ngary1js.html

John Shaifer: A major Indiana early black A.A. leader from Gary. His work with prisoners all over the state. His lead and an interview with him.
| 5624|5624|2009-04-09 12:18:17|loranarcher|Study of access to and continuance in Alcoholics Anonymous|
The 1990 AA World Services analysis of the AA Triennials Membership
surveys noted that one of the surveys' limitations was the lack of
information on "drop outs".


To provide this information I did an analysis of data from NIAAA 1992
National Longitudinal Alcohol Epidemiologic Survey (NLAES) to describe
and compare 1) those who never attended AA, 2) those who attended AA
and dropped out, and 3) those who continued to attend AA.


The key findings from the study are:


· These data from a nationally representative sample of US
adults with alcohol use disorders revealed a robust significant
association of high symptom severity with access, continuation and
discontinuation from Alcoholics Anonymous.


· The association of high symptom severity and negative life
events supports the behavioral economic model of AA access and
continuation as proposed in this study.


· Variables associated with access to AA were also associated
with continuation in AA, except for the variables for gender and
education level. Women were less likely to attend AA, but more likely to
continue attending AA. College educated respondents were less likely to
attend AA, but more likely to continue attending AA.


· A sub-group of US adults with severe externalizing disorders,
identified in this study, are associated with access to and continuation
in AA. The measure of high severity in this study appears to replicate
the AA concept of "real alcoholics" as described in Chapter Three of the
Big Book of Alcoholics Anonymous.

· In the US there is a significant geographic regional
variation in access to and continuation in AA: Highest access in the
West and lowest in the South



The complete study report is available online as a Google Knol:
A Model of Access to and Continuance in Alcoholics Anonymous

http://knol.google.com/k/loran-archer/a-model-of-access-to-and-continuance-in/33nxpux3imfog/4

Loran

- - - -

Note from the moderator:

The full-length paper (whose URL is given above)
has some extremely interesting and informative
bar graphs which display who is more likely, and
who is less likely, to attend AA meetings.

Some make good sense by normal AA experience. Having
a serious automobile accident because of drinking
increases the chance that the alcoholic will start
attending AA meetings.

Some of the data was surprising to me, however.
Loran Archer (who is one of the really great
alcoholism researchers) did not find any significant
racial differences. Blacks were just as likely as
whites to start going to AA meetings under the
same circumstances, for example, according to his
data.

Men are more apt than women to START going to
AA meetings. But once they are attending meetings,
women are more apt than men to KEEP ON GOING to
meetings.

Glenn Chesnut
| 5625|4040|2009-04-09 12:24:46|Cindy Miller|Re: First Black Woman In AA?|
I recently attended a wonderful all-day event in Washington, DC,
which was a celebration of the Cosmopolitan Group, first known as the "Washington Colored Group".

Quoting from the program that was given out: "....The Group of
approximately 15 men & women....grew to nearly 30 members in the
second year." (That would be 1946.)

-cm

P.S. Here in Philadelphia, one of our long-time black female members,
Julia S., will soon be celebrating 50 years.

- - - -

From: jm48301@aol.com (jm48301 at aol.com)

Of possible interest:

http://www.internationalwomensconference.org/history.html

- - - -

From: jenny andrews <jennylaurie1@hotmail.com>
(jennylaurie1 at hotmail.com)

Then of course there is "Jim's Story" in the Big Book: "This physician, one of
the earliest members of AA's first black group, tells how freedom came as he
worked among his people." (His people, presumably the black community).
Anecdotally I've heard that in the Troubles in northern Ireland AA meetings were
one of the few places where Catholics and Protestants sat down together in
peace; and blacks and whites in apartheid south Africa (though perhaps that was
a clandestine arrangement). Maybe the respective GSO's could confirm ....
| 5626|5600|2009-04-09 12:29:51|Keith|Re: Bill's experiment with keeping liquor in the house|
I agree with Clyde G. Regardless of why Bill W. did it, we know that in the years before rehab centers, alcoholics had to detox each other, and it was 'necessary' to keep whiskey or such in certain homes in those days!

I don't defend it in any alcoholic's home, but on the other hand if we have worked the 12 steps, then we can apply BB pg. 101-102. That statement, let us remember, is in the context of having worked all 12 steps. It says at top of page 101 that we should NOT be around such if we are weak. Again the context is that after working steps, we should have some emotional muscle, and be able to be in people's homes without craving, since we have now 'reached a point of neutrality' regarding alcohol.

I thought this might be helpful for some of the newer recovering alcoholics on this list.

Keith R.

--- In AAHistoryLovers@yahoogroups.com, "CloydG" wrote:
>
> Perhaps it comes from the practice, described
> on page 103 of "Dr. Bob and the Good Oldtimers,"
> of giving small amounts of alcohol periodically
> to alcoholics who were detoxing, over the first
> day or two or three, to help keep them from
> going into the DTs.
>
> Clyde G.
>

- - - -

From: Baileygc23@aol.com (Baileygc23 at aol.com)

I do not know if it still is looked on as true, but years ago, they used to
say the first 36 hours were the worse for alcoholics, and they had to watch
out that withdrawal did not kill the alcoholics. The saying was that drug
addicts detoxifying had it rougher than alcoholics but alcoholics could die in
those first hours. In the absence of trained medical people some form of
gradual withdrawal might be best. My interest would be that we did not do
anything to the sufferer to endanger him.

- - - -

From: jenny andrews <jennylaurie1@hotmail.com>
(jennylaurie1 at hotmail.com)

"Many (sic) of us keep liquor in our homes. We often need it to carry green
recruits through a severe hangover..." (Big Book, page 102, fourth edition).
However, "These allergic types can never safely use alcohol in any form at all
..." (The Doctor's Opinion, page xxviii op cit my emphasis). So when we say,
"It's the first drink that does the damage", it ain't necessarily so. Bill gave
Dr Bob a bottle of beer to calm his nerves prior to to his carrying out a
surgical procedure on 10 June 1935. As far as we know, and we have no reason to
doubt it, that was Dr Bob's last drink, and the date of AA's foundation
(Alcoholics Anonymous Comes of Age, page 71 my edition). And how does Dr Bob's
advice about keeping out of wet places square with contrary advice in the Big
Book, viz: "If you are with a person who wants to eat in a bar, by all means go
along... You should not hesitate to visit the most sordid spot on earth on such
an errand (to be helpful to others)." (Big Book ibid)
| 5627|5627|2009-04-10 10:59:48|Glenn Chesnut|Seven-year-old Ignatia sails from Ireland on the SS Indiana|
Now with photographs of the ship and harbor.
 
http://hindsfoot.org/ignatia3.html
 
Seven-year-old Ignatia sails from Ireland to America
in 1896:  emigration records showing the Gavin family
sailing from Queenstown (now Cobh) in Cork on the
SS Indiana on 2 April 1896, arriving in Philadelphia
on 17 April 1896.
 
From Irish AA historian Fiona D. (County Mayo)
 

(See http://hindsfoot.org/archives.html for
other material from Fiona on Sister Ignatia.)
 
| 5628|5603|2009-04-11 15:18:56|elg3_79|Re: What pamphlets and books were sent out in Fall 1939?|
--- In AAHistoryLovers@yahoogroups.com, "Arthur S" wrote:
>
> Shortly after relocating from Cleveland to Houston, Larry J sent a January
> 28, 1940 letter to Ruth Hock requesting copies of literature which he
> identified as Dr Fosdick's review of the Big Book, a July 1939
> Journal-Lancet article by Dr Silkworth (pre-publication portions of which
> were included in "The Doctor's Opinion") and something called the "Mt. Airy
> Sanitarium bulletin" (which I've yet to see).

Pursuant to this, I searched for a while for the mystery document
from the Mt. Airy Sanitarium, it having rung a bell somewhere deep
in my memory .. Googling turned up towns or areas called "Mt. Airy"
which had sanitariums in the first half of the 20th century, very
likely treating alcoholics, in Maryland, Colorado and Pennsylvania.
Does anyone know which one might be the producer of the bulletin?

(Maryland's Garrett Sanitarium is long disused, but there may be
traces of the institutions active in the 1930s available in the
Philadelphia and Denver areas.)

Thanks for the train of thought, Ted G.
| 5629|5629|2009-04-12 20:30:42|aadavidi|State liquor agency mentioned in The Doctors Nightmare|
In "DOCTOR BOB'S NIGHTMARE" is the following
statement (Big Book page 171):

"No beer or liquor was sold in the neighborhood, except at the State liquor agency where perhaps one might procure a pint if he could convince the agent that he really needed it. Without this proof the expectant purchaser would be forced to depart empty handed with none of what I later came to believe was the great panacea for all human ills. Men who had liquor shipped in from Boston or New York by express were looked upon with great distrust and disfavor by most of the good townspeople."

Can anyone offer a clear description of the function of the Vermont State liquor agency in the late 1800's and why a person couldn't purchase all he or she wanted?

[Dr. Bob was born August 8, 1879 in St. Johnsbury, Vermont, where he was raised. He graduated from Dartmouth College in Hanover, New Hampshire, in 1902.]
| 5630|5630|2009-04-13 11:26:35|jm48301|Is the silkworth.net site down?|
Is there a reason, beyond my own incompetence,
why I am unable to access the Silkworth site?

I have tried both of these:

http://www.silkworth.net/

http://silkworth.net/
| 5631|5629|2009-04-13 11:39:05|jeffyour|Re: State liquor agency mentioned in Doctor Bob's Nightmare|
This article from the June 18, 1902 New York Times is an editorial on the issue of Prohibition (of Alcohol), which had been in place in Vermont for fifty years already then. That's why the state agent was circumspect of any request for alcohol.

http://query.nytimes.com/mem/archive-free/pdf?_r=1&res=9C00E1D61130E132A2575BC1A9609C946397D6CF

see also:

http://www.econlib.org/library/YPDBooks/Lalor/llCy868.html

which gives dates of passage of the "Maine Law" for several NE US states.

Jeffrey A. Your 216.691.0917 home
Past Delegate 216.397.4244 work
Panel 57, Area 54 216.397.1803 fax

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

> In "DOCTOR BOB'S NIGHTMARE" is the following
> statement (Big Book page 171):
>
> "No beer or liquor was sold in the neighborhood, except at the State liquor agency where perhaps one might procure a pint if he could convince the agent that he really needed it. Without this proof the expectant purchaser would be forced to depart empty handed with none of what I later came to believe was the great panacea for all human ills. Men who had liquor shipped in from Boston or New York by express were looked upon with great distrust and disfavor by most of the good townspeople."
>
> Can anyone offer a clear description of the function of the Vermont State liquor agency in the late 1800's and why a person couldn't purchase all he or she wanted?
>
> [Dr. Bob was born August 8, 1879 in St. Johnsbury, Vermont, where he was raised. He graduated from Dartmouth College in Hanover, New Hampshire, in 1902.]
>
| 5633|5633|2009-04-13 11:49:39|Glenn Chesnut|Correct date of Sister Ignatia's birth: 1 January 1889|
http://hindsfoot.org/ignatia4.html
 
"Sister Ignatia: baptismal record (birth certificate) and the passenger manifest for the SS Indiana," from Fiona D. (County Mayo)
 
Sister Ignatia's date of birth, as given in some of the older historical sources, needs to be corrected. Born Bridget Gavin, this photograph of her baptismal record shows that she was born on 1 January 1889. This is the date which should be used. Also photographs of the three sheets of the original passenger manifest showing Sister Ignatia and her family embarking on the SS Indiana.  From Irish AA historian Fiona D. (County Mayo).
 
- - - -
 
ALL FOUR ITEMS FROM THAT SOURCE
http://hindsfoot.org/archives.html
 
http://hindsfoot.org/ignatia1.html
Sister Ignatia's birthplace in Ireland  Photos of the just discovered ruins of the two-roomed stone cottage where Sister Ignatia Gavin, the Angel of Alcoholics Anonymous, was born on 1 January 1889 at Shanvalley, Burren, in County Mayo. Photos and description (13 July 2008) by the Irish AA historian Fiona D.
 
http://hindsfoot.org/ignatia2.html
More on Sister Ignatia's birthplace in Ireland:  The Neary family's rental holdings in Griffith's Land Valuation of 1855  When Patrick Gavin and Barbara Neary (Ignatia's father and mother) got married, the couple set up housekeeping in a part of County Mayo where numerous members of the Neary family lived, renting land on the Earl of Lucan's estate.  From Irish AA historian and archivist Fiona D. in County Mayo.
 
http://hindsfoot.org/ignatia3.html
Seven-year-old Ignatia sails from Ireland to America in 1896  Emigration records showing the Gavin family sailing from Queenstown (now Cobh) in Cork on the SS Indiana on 2 April 1896, arriving in Philadelphia on 17 April 1896, with photographs of the ship and harbor.  From Irish AA historian Fiona D. (County Mayo).
 
http://hindsfoot.org/ignatia4.html
Sister Ignatia:  baptismal record (birth certificate) and the passenger manifest for the SS Indiana  Sister Ignatia's date of birth, as given in some of the older historical sources, needs to be corrected. Born Bridget Gavin, this photograph of her baptismal record shows that she was born on 1 January 1889. This is the date which should be used. Also photographs of the three sheets of the original passenger manifest showing Sister Ignatia and her family embarking on the SS Indiana.  From Irish AA historian Fiona D. (County Mayo).
 
| 5634|5634|2009-04-17 14:01:29|Cindy Miller|Markings AA archives newsletter|
Mornin' All-

Could someone help me out by giving me the
web address for "Markings"? I can't seem to
find it...

Thanks.

-cm
`·.¸¸.·´¯`·.¸.·´¯`·...¸><((((º>

- - - -

From the moderator:

Markings - Your Archives Interchange (Newsletter)
http://www.aa.org/lang/en/subpage.cfm?page=24

CURRENT ISSUE:
http://www.aa.org/lang/en/en_pdfs/f-151_markings_winter08.pdf
| 5635|5630|2009-04-17 14:05:30|doclandis@aol.com|Re: Is the silkworth.net site down?|
"This web site silkworth.net is currently
unavailable due to exceeded monthly traffic
quota. Please visit again later."

I hope someone can shed some better light
on the situation.

Mark

- - - -

From: Buzz G (buzzgould at gmail.com)

When I go to both of those pages, I get this message:

"This website www.silkworth.net is currently unavailable due to
exceeded monthly traffic quota. Please visit again later."

A few years ago this use to happen at the end of the month. Not good
to see this error message on the 11th :(

- - - -

From: "Ben Humphreys" (blhump272 at sctv.coop)

You did the right thing by asking a question. It works every time. Ben

- - - -

"Exceeded monthly traffice" also from:

DOROTHY BENSON (dd11983 at yahoo.com)

"Bob McK." (bobnotgod2 at att.net)

- - - -

Original message from (jm48301 at aol.com)
>
>
> Is there a reason, beyond my own incompetence,
> why I am unable to access the Silkworth site?
>
> I have tried both of these:
>
> _http://www.silkworthttp:/_ (http://www.silkworth.net/)
>
> _http://silkworth.http_ (http://silkworth.net/)
>
>
| 5636|5630|2009-04-17 14:09:29|J. Lobdell|Re: Is the silkworth.net site down?|
Could someone on this listserv familiar with
the workings of the silkworth site inform us
whether the screen showing excessive monthly
use of site (or whatever the phrase is) in fact
represents hacking into the site and possibly
a virus released? If not, does anyone know
how long the site will be down?

- - - -

From: "allan_gengler"
<agengler@wk.net> (agengler at wk.net)

The host states:

"This website silkworth.net is currently
unavailable due to exceeded monthly traffic
quota. Please visit again later."

So too many people have visited it or some
hack ran a denial of service against it.
| 5637|5634|2009-04-17 14:29:24|J. Lobdell|Re: Markings AA archives newsletter|
The Markings portal webpage is

www.aa.org/lang/en/subpage.cfm?page=24,

from which you can access copies.
| 5638|5634|2009-04-17 14:29:38|Arthur S|Re: Markings AA archives newsletter|
Link is below (or enter the word "markings"
in the "Search our site" box and it will take
you there.

http://aa.org/results.cfm?results=markings

Sign up for a digital subscription.

You can use the AA.org search function to get
to all kinds of goodies on the web site.

Cheers
Arthur
| 5639|5606|2009-04-17 14:30:29|buckjohnson41686|Re: Daily Reflections|
I don't see them in the 2nd printing (nov 1990)
:)

-- In AAHistoryLovers@yahoogroups.com,
"tomper87" wrote:
>
> I have a first printing of The Daily Reflections
> which does not include the listing of The
> Twelve Steps and The Twelve Traditions. Can
> anyone tell me at which printing they were
> added to the book?
>
> Thank you.
>
> Tom P.
>
| 5640|5640|2009-04-18 10:22:34|Fiona Dodd|Niacin, AA, Bill W and Abram Hoffer|
Vitamin B-3: Niacin and Its Amide
by A. Hoffer, M.D., Ph.D.

The first water soluble vitamins were numbered in sequence according to
priority of discovery. But after their chemical structure was determined
they were given scientific names. The third one to be discovered was the
anti-pellagra vitamin before it was shown to be niacin. But the use of the
number B-3 did not stay in the literature very long. It was replaced by
nicotinic acid and its amide (also known medically as niacin and its amide).
The name was changed to remove the similarity to nicotine, a poison.


The term vitamin B-3 was reintroduced by my friend Bill W., co-founder of
Alcoholics Anonymous, (Bill Wilson). We met in New York in 1960. Humphry
Osmond and I introduced him to the concept of mega vitamin therapy. We
described the results we had seen with our schizophrenic patients, some of
whom were also alcoholic. We also told him about its many other properties.
It was therapeutic for arthritis, for some cases of senility and it lowered
cholesterol levels.


Bill was very curious about it and began to take niacin, 3 g daily. Within a
few weeks fatigue and depression which had plagued him for years were gone.
He gave it to 30 of his close friends in AA and persuaded them to try it.
Within 6 months he was convinced that it would be very helpful to
alcoholics. Of the thirty, 10 were free of anxiety, tension and depression
in one month. Another 10 were well in two months. He decided that the
chemical or medical terms for this vitamin were not appropriate. He wanted
to persuade members of AA, especially the doctors in AA, that this would be
a useful addition to treatment and he needed a term that could be more
readily popularized. He asked me the names that had been used. I told him it
was originally known as vitamin B-3. This was the term Bill wanted. In his
first report to physicians in AA he called it "The Vitamin B-3 Therapy."
Thousands of copies of this extraordinary pamphlet were distributed.
Eventually the name came back and today even the most conservative medical
journals are using the term vitamin B-3.


Bill became unpopular with the members of the board of AA International. The
medical members who had been appointed by Bill, felt that he had no business
messing about with treatment using vitamins. They also "knew" vitamin B-3
could not be therapeutic as Bill had found it to be. For this reason Bill
provided information to the medical members of AA outside of the National
Board, distributing three of his amazing pamphlets. They are now not readily
available.


Vitamin B-3 exists as the amide in nature, in nicotinamide adenine
dinucleotide (NAD). Pure nicotinamide and niacin are synthetics. Niacin was
known as a chemical for about 100 years before it was recognized to be
vitamin B-3. It is made from nicotine, a poison produced in the tobacco
plant to protect itself against its predators, but in the wonderful economy
of nature which does not waste any structures, when the nicotine is
simplified by cracking open one of the rings, it becomes the immensely
valuable vitamin B-3.


Vitamin B-3 is made in the body from the amino acid tryptophan. On the
average 1 mg of vitamin B-3 is made from 60 mg of tryptophan, about 1.5%
Since it is made in the body it does not meet the definition of a vitamin;
these are defined as substances that can not be made. It should have been
classified with the amino acids, but long usage of the term vitamin has
given it permanent status as a vitamin. The 1.5% conversion rate is a
compromise based upon the conversion of tryptophan to N-methyl nicotinamide
and its metabolites in human subjects. I suspect that one day in the far
distant future none of the tryptophan will be converted into vitamin B-3 and
it then will truly be a vitamin. According to Horwitt [1], the amount
converted is not inflexible but varies with patients and conditions. For
example, women pregnant in their last three months convert tryptophan to
niacin metabolites three times as efficiently as in non-pregnant females.
Also there is evidence that contraceptive steroids, estrogens, stimulate
tryptophan oxygenase, the enzyme that converts the tryptophan into niacin.


This observation raises some interesting speculations. Women, on average,
live longer then men. It has been shown for men that giving them niacin
increases their longevity. [2] Is the increased longevity in women the
result of greater conversion of tryptophan into niacin under the stimulus of
their increase in estrogen production? Does the same phenomenon explain the
decrease in the incidence of coronary disease in women?


The best-known vitamin deficiency disease is pellagra. More accurately it is
a tryptophan deficiency disease since tryptophan alone can cure the early
stages. Pellagra was endemic in the southern U.S.A. until the beginning of
the last world war. It can be described by the four D's: dermatitis,
diarrhea, dementia and death. The dementia is a late stage phenomenon. In
the early stages it resembles much more the schizophrenias, and can only
with difficulty be distinguished from it. The only certain method used by
early pellagrologists was to give their patients in the mental hospitals
small amounts of nicotinic acid. If they recovered they diagnosed them
pellagra, if they did not they diagnosed them schizophrenia. This was good
for some of their patients but was not good for psychiatry since it
prevented any continuing interest in working with the vitamin for their
patients who did not recover fast, but who might have done so had they given
them a lot more for a much longer period of time, the way we started doing
this in Saskatchewan. I consider it one of the schizophrenic syndromes.


Indications
I have been involved in establishing two of the major uses for vitamin B-3,
apart from its role in preventing and treating pellagra. These are its
action in lowering high cholesterol levels [3] and in elevating high density
lipoprotein cholesterol levels (HDL), and its therapeutic role in the
schizophrenias and other psychiatric conditions. It has been found helpful
for many other diseases or conditions. These are psychiatric disorders
including children with learning and behavioral disorders, the addictions
including alcoholism and drug addiction, the schizophrenias, some of the
senile states. Its efficacy for a large number of both mental and physical
conditions is an advantage to patients and to their doctors who use the
vitamin, but is difficult to accept by the medical profession raised on the
belief that there must be one drug for each disease, and that when any
substance appears to be too effective for many conditions, it must be due
entirely to its placebo effect, something like the old snake oils.


I have thought about this for a long time and have within the past year
become convinced that this vitamin is so versatile because it moderates or
relieves the body of the pernicious effect of chronic stress. It therefore
frees the body to carry on its routine function of repairing itself more
efficiently. The current excitement in medicine is the recognition that
hyperoxidation, the formation of free radicals, is one of the basic damaging
processes in the body. These hyperexcited molecules destroy molecules and
damage tissues at the cellular level and at the tissue level.


All living tissue which depends on oxygen for respiration has to protect
itself against these free radicals. Plants use one type of antioxidants and
animals use another type. Fortunately there is a wide overlap and the same
antioxidants such as vitamin C are used by both plants and animals. There is
growing recognition that the system adrenaline -> adrenochrome plays a major
role in the reactions to stress. I have elaborated this in a further report
for this journal. [4]


The catecholamines, of which adrenalin is the best known example, and the
aminochromes, of which adrenochrome is the best known example, are
intimately involved in stress reactions. Therefore to moderate the influence
of stress or to negate it, one must use compounds which prevent these
substances from damaging the body. Vitamin B-3 is a specific antidote to
adrenalin, and the antioxidants such as vitamin C, Vitamin E, beta carotene,
selenium and others protect the body against the effect of the free radicals
by removing them more rapidly from the body. Any disease or condition which
is stress related ought therefore to respond to the combined use of vitamin
B-3 and these antioxidants provided they are all given in optimum doses,
whether small or large as in orthomolecular therapy. I will therefore list
briefly the many indications for the use of vitamin B-3.


For each condition I will describe one case to illustrate the therapeutic
response. For each condition I can refer to hundreds and thousands of case
histories and have already in the literature described many of them in
detail. [5]


Psychiatric
1) The Schizophrenias. I have reviewed this for this journal. [6]


2) Children with Learning and/or Behavioral Disorders.


In 1960 seven year-old Bruce came to see me with his father. Bruce had been
diagnosed as mentally retarded. He could not read, could not concentrate,
and was developing serious behavioral problems such as cutting school
without his parents' knowledge. He was being prepared for special classes
for the retarded. He excreted large amounts of kryptopyrrole, the first
child to be tested. I started him on nicotinamide, one gram tid. Within four
months he was well. He graduated from high school, is now married, has been
fully employed and has been paying income tax. He is one case out of about
1500 I have seen since 1960.


Current treatment is more complicated as described in this Journal. [7]


3) Organic Confusional States, non-Alzheimers forms of dementia,
electroconvulsive therapy-induced memory disturbances.


In 1954 I observed how nicotinic acid relieved a severe case of post ECT
amnesia in one month. Since then I have routinely given it in conjunction
with ECT to markedly decrease the memory disturbance that may occur during
and after this treatment. I would never give any patient ECT without the
concomitant use of nicotinic acid. It is very helpful, especially in
cardiovascular-induced forms of dementia as it reverses sludging of the red
blood cell and permits proper oxygenation of the cells of the body. For
further information see Niacin Therapy in Psychiatry. [8]


In September 1992, Mr. C., 76 years-old, requested help with his memory. He
was terribly absentminded. If he decided to do something, by the time he
arrived where he wanted to do it he had forgotten what it was he wanted to
do. His short-term memory was very poor and his long-term memory was
beginning to be affected. I started him on a comprehensive vitamin program
including niacinamide 1.5 G daily. Within a month he began to improve. I
added niacin to his program. By February 1993 he was normal. April 26, 1993,
he told me he had been so well he had concluded he no longer needed any
niacin and decreased the dose from 3.0 G to 1.5 G daily. He remained on the
rest of the program. Soon he noted that his short term memory was failing
him again. I advised him to stay on the full dose the rest of his life.


4) An antidote against d-LSD,9,10 and against adrenochrome. [5]


5) Alcoholism.


Bill W. conducted the first clinical trial of the use of nicotinic for
treating members of Alcoholics Anonymous. [11] He found that 20 out of
thirty subjects were relieved of their anxiety, tension and fatigue in two
months of taking this vitamin, 1 G tid. I found it very useful in treating
patients who were both alcoholic and schizophrenic. The first large trial
was conducted by David Hawkins who reported a better than 90% recovery rate
on about
90 patients. Since then it has been used by many physicians who treat
alcoholics. Dr. Russell Smith in Detroit has reported the largest series of
patients. [12]


Physical
1. Cardiovascular
Of the two major findings made by my research group in Saskatchewan, the
nicotinic acid-cholesterol connection is well known and nicotinic acid is
used worldwide as an economical, effective and safe compound for lowering
cholesterol and elevating high density cholesterol. As a result of my
interest in nicotinic acid, Altschul, Hoffer and Stephen [3] discovered that
this vitamin, given in gram doses per day, lowered cholesterol levels. Since
then it was found it also elevates high density lipoprotein cholesterol thus
bringing the ratio of total over HDL to below 5.


In the National Coronary Study, Canner [2] showed that nicotinic acid
decreased mortality and prolonged life. Between 1966 and 1975, five drugs
used to lower cholesterol levels were compared to placebo in 8341 men, ages
30 to 64, who had suffered a myocardial infarction at least three months
before entering the study. About 6000 were alive at the end of the study.
Nine years later, only niacin had decreased the death rate significantly
from all causes. Mortality decreased 11% and longevity increased by two
years. The death rate from cancer was also decreased.


This was a very fortunate finding because it led to the approval by the FDA
of this vitamin in mega doses for cholesterol problems and opened up the use
of this vitamin in large doses for other conditions as well. This occurred
at a time when the FDA was doing its best not to recognize the value of
megavitamin therapy. Its position has not altered over the past four
decades.


Our finding opened up the second major wave of interest in vitamins. The
first wave started around 1900 when it was shown that these compounds were
very effective in small doses in curing vitamin deficiency diseases and in
preventing their occurrence. This was the preventive phase of vitamin use.
The second wave recognized that they have therapeutic properties not
directly related to vitamin deficiency diseases but may have to be used in
large doses. This was the second or present wave wherein vitamins are used
in therapy for more than deficiency diseases. Our discovery that nicotinic
acid was an hypocholesterolemic compound is credited as the first paper to
initiate the second wave and paved the way for orthomolecular medicine which
came along several years later.


2. Arthritis
I first observed the beneficial effects of vitamin B-3 in 1953 and 1954. I
was then exploring the potential benefits and side effects from this
vitamin. Several of the patients who were given this vitamin would report
after several months that their arthritis was better. At first this was a
surprise since in the psychiatric history I had taken I had not asked about
joint pain. This report of improvement happened so often I could not ignore
it. A few years later I discovered that Prof. W. Kaufman had studied the use
of this vitamin for the arthritides before 1950 and had published two books
describing his remarkable results. [13] Since that time this vitamin has
been a very important component of the orthomolecular regimen for treating
arthritis.


The following case illustrates both the response which can occur and the
complexity of the orthomolecular regimen. Patients who are early into their
arthritis respond much more effectively and are not left with residual
disability.


K.V. came to my office April 15, 1982. She was in a wheelchair pushed by her
husband. He was exhausted, depressed, and she was one of the sickest
patients I have ever seen. She weighed under 90 pounds. She sat in the chair
on her ankles which were crossed beneath her body because she was not able
to straighten them out. Her arms were held in front of her, close to her
body, and her fingers were permanently deformed and claw-like. She told me
she had been deeply depressed for many years because of the severe pain and
her major impairment. As she was being wheeled into my office I saw how ill
she was and immediately concluded there was nothing I could do for her, and
had to decide how I could let her know without sending her even deeper into
despair. However I changed my mind when she suddenly said, "Dr. Hoffer, I
know no one can ever cure me but if you could only help me with my pain. The
pain in my back is unbearable. I just want to get rid of the pain in my
back." I realized then she had a lot of determination and inner strength and
that it was worthwhile to try and help her.


She began to suffer from severe pain in her joints in 1952. In 1957 it was
diagnosed as arthritis. Until 1962 her condition fluctuated and then she had
to go into a wheelchair some part of the day. She was still able to walk
although not for long until 1967. In 1969 she depended on the wheelchair
most of the time, and by 1973 she was there permanently. For awhile she was
able to propel herself with her feet. After that she was permanently
dependent on help. For the three years before she saw me she had gotten some
home care but most of the care was provided by her husband. He had retired
from his job when I first saw them. He provided the nursing care equivalent
to four nurses on 8 hour shifts including holiday time. He had to carry her
to the bathroom, bathe her, cook and feed her. He was as exhausted as she
was but he was able to carry on.


She was severely deformed, especially her hands, suffered continuous pain,
worse in her arms, and hips and her back. Her ankles were badly swollen and
she had to wear pressure bandages. Her muscles also were very painful most
of the day. She was able to feed herself and to crochet with her few useful
fingers, but it must have been extremely difficult. She was not able to
write nor type which she used to do with a pencil. A few months earlier she
had been suicidal. On top of this severe pain and discomfort she had no
appetite, was not hungry and a full meal would nauseate her. Her skin was
dry, she had patches of eczema, and she had white areas in her nails.


I advised her to eliminate sugar, potatoes, tomatoes and peppers, (about 10%
of arthritics have allergic reactions to the solanine family of plants). She
was to add niacinamide 500 mg four times daily (following the work of W.
Kaufman), ascorbic acid 500 mg four times daily (as an anti-stress nutrient
and for subclinical scurvy), pyridoxine 250 mg per day (found to have
anti-arthritic properties by Dr. J. Ellis), zinc sulfate 220 mg per day (the
white areas in her nails indicated she was deficient in zinc), flaxseed oil
2 tablespoons and cod liver oil 1 tablespoon per day (her skin condition
indicated she had a deficiency of omega 3 essential fatty acids). The
detailed treatment of arthritis and the references are described in my book.
[14]


One month later a new couple came into my room. Her husband was smiling,
relaxed and cheerful as he pushed his wife in in her chair. She was sitting
with her legs dangling down, smiling as well. I immediately knew that she
was a lot better. I began to ask her about her various symptoms she had had
previously. After a few minutes she impatiently broke in to say, "Dr.
Hoffer, the pain in my back is all gone." She no longer bled from her bowel,
she no longer bruised all over her body, she was more comfortable, the pain
in her back was easily controlled with aspirin and was gone from her hips,
(it had not helped before). She was cheerful and laughed in my office. Her
heart was regular at last. I added inositol niacinate 500 mg four times
daily to her program.


She came back June 17, 1982, and had improved even more. She was able to
pull herself up from the prone position on her bed for the first time in 15
years, and she was free of depression. I increased her ascorbic acid to 1
gram four times daily and added vitamin E 800 IU. Because she had shown such
dramatic improvement I advised her she need no longer come to see me.


September 1, 1982, she called me on the telephone. I asked her how she was
getting along. She said she was making even more progress. I then asked her
how had she been able to get to the phone. She replied she was able to get
around alone in her chair. Then she added she had not called for herself but
for her husband. He had been suffering from a cold for a few days, she was
nursing him, and she wanted some advice for him.


After another visit October 28, 1983, I wrote to her doctor "Today Mrs. K.V.
reported she had stayed on the whole vitamin program very rigorously for 18
months, but since that time had slacked off somewhat. She is regaining a lot
of her muscle strength, can now sit in her wheelchair without difficulty,
can also wheel herself around in her wheelchair but, of course, can not do
anything useful with her hands because her fingers are so awful. She would
like to become more independent and perhaps could do so if something could
be done about her fingers and also about her hip. I am delighted she has
arranged to see a plastic surgeon to see if something can be done to get her
hand mobilized once more. I have asked her to continue with the vitamins but
because she had difficulty taking so many pills she will take a preparation
called Multijet which is available from Portland and contains all the
vitamins and minerals and can be dissolved in juice. She will also take
inositol niacinate 3 grams daily."


I saw her again March 24, 1988. About 4 of her vertebra had collapsed and
she was suffering more pain which was alleviated by Darvon. It had not been
possible to treat her hands surgically. She had been able to eat by herself
until six months before this last visit. She had been taking small amounts
of vitamins. She was able to use a motorized chair. She had been depressed.
I wrote to her doctor, "She had gone off the total vitamin program about two
or three years ago. It is very difficult for her to swallow and I can
understand her reluctance to carry on with this. I have therefore suggested
that she take a minimal program which would include inositol niacinate 3
grams daily, ascorbic acid 1 gram three times, linseed oil 2 capsules and
cod liver oil 2 capsules. Her spirits are good and I think she is coming
along considering the severe deterioration of her body as a result of the
arthritis over the past few decades." She was last seen by her doctor in the
fall of 1989.


Her husband was referred. I saw him May 18, 1982. He complained of headaches
and a sense of pressure about his head present for three years. This
followed a series of light strokes. I advised him to take niacin 3 grams
daily plus other vitamins including vitamin C. By September 1983 he was well
and when seen last March 24, 1988 was still normal.


3. Juvenile Diabetes
Dr. Robert Elliot, Professor of Child Health Research at University of
Auckland Medical School is testing 40,000 five-year old children for the
presence of specific antibodies that indicate diabetes will develop. Those
who have the antibodies will be given nicotinamide. This will prevent the
development of diabetes in most the children who are vulnerable. According
to the Rotarian for March 1993 this project began 8 years ago and has 3200
relatives in the study. Of these, 182 had antibodies and 76 were given
nicotinamide. Only 5 have become diabetic compared to 37 that would have
been expected. Since 1988 over 20,100 school children have been tested. None
have become diabetic compared to 47 from the untested comparable group. A
similar study is underway in London, Ontario.


4. Cancer
Recent findings have shown that vitamin B-3 does have anti-cancer
properties. This was discussed at a meeting in Texas in 1987, Jacobson and
Jacobson. [15] The topic of this international conference was "Niacin,
Nutrition, ADP-Ribosylation and Cancer," and was the 8th conference of this
series.


Niacin, niacinamide and nicotinamide adenine dinucleotide (NAD) are
interconvertable via a pyridine nucleotide cycle. NAD, the coenzyme, is
hydrolyzed or split into niacinamide and adenosine dinucleotide phosphate
(ADP-ribose). Niacinamide is converted into niacin, which in turn is once
more built into NAD. The enzyme which splits ADP is known as poly
(ADP-ribose) polymerase, or poly (ADP) synthetase, or poly (ADP-ribose)
transferase. Poly (ADP-ribose) polymerase is activated when strands of
deoxyribonucleic acid (DNA) are broken. The enzyme transfers NAD to the
ADP-ribose polymer, binding it onto a number of proteins. The poly
(ADP-ribose) activated by DNA breaks helps repair the breaks by unwinding
the nucleosomal structure of damaged chromatids. It also may increase the
activity of DNA ligase. This enzyme cuts damaged ends off strands of DNA and
increases the cell's capacity to repair itself. Damage caused by any
carcinogenic factor, radiation, chemicals, is thus to a degree neutralized
or counteracted.


Jacobson and Jacobson, conference organizers, hypothesized that niacin
prevents cancer. They treated two groups of human cells with carcinogens.
The group given adequate niacin developed tumors at a rate only 10% of the
rate in the group deficient in niacin. Dr. M. Jacobson is quoted as saying,
"We know that diet is a major risk factor, that diet has both beneficial and
detrimental components. What we cannot assess at this point is the optimal
amount of niacin in the diet... The fact that we don't have pellagra does
not mean we are getting enough niacin to confer resistance to cancer." About
20 mg per day of niacin will prevent pellagra in people who are not chronic
pellagrins. The latter may require 25 times as much niacin to remain free of
pellagra.


Vitamin B-3 may increase the therapeutic efficacy of anti-cancer treatment.
In mice, niacinamide increased the toxicity of irradiation against tumors.
The combination of normobaric carbogen with nicotinamide could be an
effective method of enhancing tumor radiosensitivity in clinical
radiotherapy where hypoxia limits the outcome of treatment. Chaplin, Horsman
and Aoki16 found that nicotinamide was the best drug for increasing
radiosensitivity compared to a series of analogues. The vitamin worked
because it enhanced blood flow to the tumor. Nicotinamide also enhanced the
effect of chemotherapy. They suggested that niacin may offer some
cardioprotection during long-term adriamycin chemotherapy.


Further evidence that vitamin B-3 is involved in cancer is the report by
Nakagawa, Miyazaki, Okui, Kato, Moriyama and Fujimura [17] that in animals
there is a direct relationship between the activity of nicotinamide methyl
transferase and the presence of cancer. Measuring the amount of N-methyl
nicotinamide was used to measure the activity of the enzyme. In other words,
in animals with cancer there is increased destruction of nicotinamide, thus
making less available for the pyridine nucleotide cycle. This finding
applied to all tumors except the solid tumors, Lewis lung carcinoma and
melanoma B-16.


Gerson [18] treated a series of cancer patients with special diets and with
some nutrients including niacin 50 mg 8 to 10 times per day, dicalcium
phosphate with vitamin D, vitamins A and D, and liver injections. He found
that all the cancer cases were benefited in that they became healthier and
in many cases the tumors regressed. In a subsequent report Gerson elaborated
on his diet. He now emphasized a high potassium over sodium diet, ascorbic
acid, niacin, brewers yeast and lugols iodine. Right after the war there was
no ready supply of vitamins as there is today. I would consider the use of
these nutrients in combination very original and enterprising. Dr. Gerson
was the first physician to emphasize the use of multivitamins and some
multiminerals. More details are
in Hoffer. [19]


Additional evidence that vitamin B-3 is therapeutic for cancer arises from
the National Coronary Study, Canner. [2]


5. Concentration Camp Survivors
In 1960 I planned to study the effect of nicotinic acid on a large number of
aging people living in a sheltered home. A new one had been built. I
approached the director of this home, Mr. George Porteous. I arranged to
meet him and told him what I would like to do and why. I gave him an outline
of its properties, its side effects and why I thought it might be helpful.
Mr. Porteous agreed and we started this investigation. A short while after
my first contact Mr. Porteous came to my office at University Hospital. He
wanted to take nicotinic acid himself, he told me, so that he could discuss
the reaction more intelligently with people living in his institution. He
wanted to know if it would be safe to do so.


That fall he came again to talk to me and this time he said he wanted to
tell me what had happened to him. Then I discovered he had been with the
Canadian troops who had sailed to Hong Kong in 1940, had been promptly
captured by the Japanese and had survived 44 months in one of their
notorious prisoner of war camps.


Twenty-five percent of the Canadian soldiers died in these camps. They
suffered from severe malnutrition from starvation and nutrient deficiency.
They suffered from beri beri, pellagra, scurvy, infectious diseases, and
brutality from the guards.


Porteous, a physical education instructor, had been fit weighing about 190
pounds when he got there. When he returned home he weighed only 2/3rds of
that. On the way home in a hospital ship the soldiers were fed and given
extra vitamins in the form of rice polishings. There were few vitamins
available then in tablets or capsules. He seemingly recovered but had
remained very ill. He suffered from both psychological and physical
symptoms. He was anxious, fearful and slightly paranoid. Thus, he could
never be comfortable sitting in a room unless he sat facing the door. This
must have arisen from the fear of the guards. Physically he had severe
arthritis. He could not raise his arms above his shoulders. He suffered from
heat and cold sensitivity. In the morning he needed his wife's help in
getting out of bed and to get started for the day. He had severe insomina.
For this he was given barbiturates in the evening and to help awaken him in
the morning, he was given amphetamines.


Later I read the growing literature on the Hong Kong veterans and there is
no doubt they were severely and permanently damaged. They suffered from a
high death rate due to heart disease, crippling arthritis, blindness and a
host of other conditions.


Having outlined his background he then told me that two weeks after he
started to take nicotinic acid, 1 gram after each meal, he was normal. He
was able to raise his arms to their full extension, and he was free of all
the symptoms which had plagued him for so long. When I began to prepare my
report [20] I obtained his Veterans Administration Chart. It came to me in
two cardboard boxes and weighed over ten pounds, but over 95% of it was
accumulated before he started on the vitamin. For the ten years after he
started on the vitamin there was very little additional material. One could
judge the efficacy of the vitamin by weighing the chart paper before and
after he started on it. Porteous remained well as long as he stayed on the
vitamin until his death when he was Lieutenant Governor of Saskatchewan. In
1962, after having been well for two years, he went on a holiday to the
mountains with his son and he forgot to take his nicotinic acid with him. By
the time he returned home almost the entire symptomatology had returned.


Porteous was enthusiastic about nicotinic acid and began to tell all his
friends about it. He told his doctor. His doctor cautioned him that he might
damage his liver. Porteous replied that if it meant he could stay as well as
he was until he died from a liver ailment he would still not go off it. His
doctor became an enthusiast as well and within a few years had started over
300 of his patients on the vitamin. He never saw any examples of liver
disease from nicotinic acid.


I have treated over 20 prisoners from Japanese camps and from European
concentration camps since then with equally good results. I estimated that
one year in these camps was equivalent to 4 years of aging, i.e. four years
in camp would age a prisoner the equivalent of 16 years of normal living.


George Porteous wanted every prisoner of war from the eastern camps treated
as he had been. He was not successful in persuading the Government of Canada
that nicotinic acid would be very helpful so he turned to fellow prisoners,
both in Canada (Hong Kong Veterans) and to American Ex-Prisoners of War.
These American veterans suffered just as much as had the Canadian soldiers
since they were treated in exactly the same abysmal way. The ones who
started on the vitamin showed the same response. Recently one of these
soldiers, a retired officer, wrote to me after being on nicotinic acid 20
years that he felt great, owed it to the vitamin and that when his arteries
were examined during a simple operation they were completely normal. He
wrote, "About two years ago, I was hit, was bleeding down the neck. The MDs
took the opportunity to repair me. They said the arteries under the ears
look like they had never been used."


There is an important lesson from the experiences of these veterans and
their response to megadoses of nicotinic acid. This is that every human
exposed to severe stress and malnutrition for a long enough period of time
will develop a permanent need for large amounts of this vitamin and perhaps
for several others.


This is happening on a large scale in Africa where the combination of
starvation, malnutrition and brutality is reproducing the conditions
suffered by the veterans. Those who survive will be permanently damaged
biochemically, and will remain a burden to themselves and to the community
where they live. Will society have the good sense to help them recover by
making this vitamin available to them in optimum doses?


Doses
The optimum dose range is not as wide as it is for ascorbic acid, but it is
wide enough to require different recommendations for different classes of
diseases. As is always the case with nutrients, each individual must
determine their own optimum level. With nicotinic acid this is done by
increasing the dose until the flush (vasodilation) is gone, or is so slight
it is not a problem.


One can start with as low a dose as 100 mg taken three times each day after
meals and gradually increase it. I usually start with 500 mg each dose and
often will start with 1 gram per dose especially for cases of arthritis, for
schizophrenics, for alcoholics and for a few elderly patients. However, with
elderly patients it is better to start small and work it up slowly.


No person should be given nicotinic acid without explaining to them that
they will have a flush which will vary in intensity from none to very
severe. If this is explained carefully, and if they are told that in time
the flush will not be a problem, they will not mind. The flush may remain
too intense for a few patients and the nicotinic acid may have to be
replaced by a slow release preparation or by some of the esters, for
example, inositol niacinate. The latter is a very good preparation with very
little flush and most find it very acceptable even when they were not able
to accept the nicotinic acid itself. It is rather expensive but with
quantity production the price might come down.


The flush starts in the forehead with a warning tingle. Then it intensifies.
The rate of the development of the flush depends upon so many factors it is
impossible to predict what course it will follow.


The following factors decrease the intensity of the flush: a cold meal,
taking it after a meal, taking aspirin before, using an antihistamine in
advance.


The following factors make the flush more intense: a hot meal, a hot drink,
an empty stomach, chewing the tablets and the rate at which the tablets
break down in liquid.


From the forehead and face the flush travels down the rest of the body,
usually stopping somewhere in the chest but may extend to the toes. With
continued use the flush gradually recedes and eventually may be only a
tingling sensation in the forehead. If the person stops taking the vitamin
for a day or more the sequence of flushing will be re-experienced. Some
people never do flush and a few only begin to flush after several years of
taking the vitamin. With nicotinamide there should be no flushing but I have
found that about 2% will flush. This may be due to rapid conversion of the
nicotinamide to nicotinic acid in the body.


When the dose is too high for both forms of the vitamin the patients will
suffer from nausea at first, and then if the dose is not reduced it will
lead to vomiting. These side effects may be used to determine what is the
optimum dose. When they do occur the dose is reduced until it is just below
the nausea level. With children the first indication may be loss of
appetite. If this does occur the vitamin must be stopped for a few days and
then may be resumed at a lower level. Very few can take more than 6 grams
per day of the nicotinamide. With nicotinic acid it is possible to go much
higher. Many schizophrenics have taken up to 30 grams per day with no
difficulty. The dose will alter over time and if on a dose where there were
no problems, they may develop in time. Usually this indicates that the
patient is getting better and does not need as much. I have divided all
patients who might benefit from vitamin B-3 into the following categories.


Category 1. These are people who are well or nearly well, and have no
obvious disease. They are interested in maintaining their good health or in
improving it. They may be under increased stress. The optimum dose range
varies between 0.5 to 3 grams daily. The same doses apply to nicotinamide.


Category 2. Everyone under physiological stress, such as pregnancy and
lactation, suffering from acute illness such as the common cold or flu, or
other diseases that do not threaten death. All the psychiatric syndromes are
included in this group including the schizophrenias and the senile states.
It also includes the very large group of people with high blood cholesterol
levels or low HDL when it is desired to restore these blood values to
normal. The dose range is 1 gram to 10 grams daily. For nicotinamide the
range is 1 1/2 g to 6 g.


Nicotinamide does not affect cholesterol levels.


Side Effects
Here are Dr. John Marks' conclusions. [21]


"A tingling or flushing sensation in the skin after relatively large doses
(in excess of 75 mg) of nicotinic acid is a rather common phenomenon. It is
the result of dilation of the blood vessels that is one of the natural
actions of nicotinic acid and one for which it is used therapeutically.
Whether this should therefore be regarded as a true adverse reaction is a
moot point. The reaction clears regularly after about 20 minutes and is not
harmful to the individual. It is very rare for this reaction to occur at
less than three times the RDA, even in very sensitive individuals. In most
people much larger quantities are required. The related substance
nicotinamide only very rarely produces this reaction and in consequence this
is the form generally used for vitamin supplementation.


"Doses of 200 mg to 10 g daily of the acid have been used therapeutically to
lower blood cholesterol levels under medical control for periods of up to 10
years or more and though some reactions have occurred at these very high
dosages, they have rapidly responded to cessation of therapy, and have often
cleared even when therapy has been continued.


"In isolated cases, transient liver disorders, rashes, dry skin and
excessive pigmentation have been seen. The tolerance to glucose has been
reduced in diabetics and patients with peptic ulcers have experienced
increased pain. No serious reaction have been reported however even in these
high doses. The available evidence suggests that 10 times the RDA is safe
(about 100 mg)."


Dr. Marks is cautious about recommending that doses of 100 mg are safe. In
my opinion, based upon 40 years of experience with this vitamin the dose
ranges I have recommended above are safe. However with the higher doses
medical supervision is necessary.


Jaundice is very rare. Fewer that ten cases have been reported in the
medical literature. I have seen none in ten years. When jaundice dose occur
it is usually an obstructive type and clears when the vitamin is
discontinued. I have been able to get schizophrenic patients back on
nicotinic acid after the jaundice cleared and it did not recur.


Four serious cases have been reported, all involving a sustained release
preparation. Mullin, Greenson & Mitchell (1989) [22] reported that a 44
year-old man was treated with crystalline nicotinic acid, 6 grams daily, and
after 16 months was normal. He then began to take a sustained-release
preparation, same dose. Within three days he developed nausea, vomiting,
abdominal pain, dark urine. He had severe hepatic failure and required a
liver transplant. Henkin, Johnson & Segrest found three patients who
developed hepatitis with sustained release nicotinic acid. When this was
replaced with crystalline nicotinic acid there was no recurrent liver
damage. [23]


Since jaundice in people who have not been taking nicotinic acid is fairly
common it is possible there is a random association. The liver function
tests may indicate there is a problem when in fact there is not. Nicotinic
acid should be stopped for five days before the liver function tests are
given. One patient who had no problem with nicotinic acid for lowering
cholesterol switched to the slow release preparations and became ill. When
he resumed the original nicotinic acid he was well again with no further
evidence of liver dysfunction. I have not seen any cases reported anywhere
else. I have described much more fully the side effects of this vitamin
elsewhere. [24]


Inositol hexaniacinate is an ester of inositol and nicotinic acid. Each
inositol molecule contains six nicotinic acid molecules. This ester is
broken down slowly in the body. It is as effective as nicotinic acid and is
almost free of side effects. There is very little flushing, gastrointestinal
distress and other uncommon side effects. Inositol, considered one of the
lesser important B vitamins, does have a function in the body as a messenger
molecule and may add something to the therapeutic properties of the
nicotinic acid.


Conclusion
Vitamin B-3 is a very effective nutrient in treating a large number of
psychiatric and medical diseases but its beneficial effect is enhanced when
the rest of the orthomolecular program is included. The combination of
vitamin B-3 and the antioxidant nutrients is a great anti-stress program.


Reprinted with the permission of the author:
Abram Hoffer, M.D., Ph.D.
Suite 3 - 2727 Quadra St
Victoria, British Columbia V8T 4E5 Canada


References
1. Horwitt MK: Modern Nutrition in Health and Disease. Fifth Ed. RS Goodhart
and ME Shils. Lea & Febiger, Phil. 1974.


2. Canner PL, Berge KG, Wenger NK, Stamler J, Friedman L, Prineas RJ &
Freidewald W: Fifteen year mortality Coronary Drug Project; patients long
term benefit with niacin. American Coll Cardiology 8:1245-1255, 1986.


3. Altschul R, Hoffer A & Stephen JD: Influence of Nicotinic Acid on Serum
Cholesterol in Man. Arch Biochem Biophys 54:558-559, 1955.


4. Hoffer A: The Schizophrenia, Stress and Adrenochrome Hypothesis. In
Press, 1995.


5. Hoffer A: Orthomolecular Medicine for Physicians. Keats Pub, New Canaan,
CT, 1989.


6. Hoffer A: The treatment of schizophrenia. In Press 1995.


7. Hoffer A: The Development of Orthomolecular Medicine. In Press, 1995.


8. Hoffer A: Niacin Therapy in Psychiatry. C. C. Thomas, Springfield, IL,
1962.


Hoffer A & Osmond H: New Hope For Alcoholics, University Books, New York,
1966. Written by Fannie Kahan.


Hoffer A & Walker M: Nutrients to Age Without Senility. Keats Pub Inc, New
Canaan, CT, 1980.


Hoffer A & Walker M: Smart Nutrients. A Guide to Nutrients That Can Prevent
and Reverse Senility. Avery Publishing Group, Garden City Park, New York,
1994.


9. Agnew N & Hoffer A: Nicotinic Acid Modified Lysergic Acid Diethylamide
Psychosis. J Ment Science 101:12-27, 1955.


10. Ivanova RA, Milstein GT, Smirnova LS & Fantchenko ND: The Influence of
Nicotinic Acid on an Experimental Psychosis Produced by LSD 25. Journal of
Neuropathology and Psychiatry of CC Korsakoff 64:1172-1176, 1964. In
Russian. Translated by Dr. T.E. Weckowicz.


11. Wilson B: The Vitamin B-3 Therapy: The First Communication to A.A.'s
Physicians and A Second Communication to A.A.'s Physicians, 1967 and 1968.


12. Smith RF: A five year field trial of massive nicotinic acid therapy of
alcoholics in Michigan. Journal of Orthomolecular Psychiatry 3:327-331,
1974.


Smith RF: Status report concerning the use of megadose nicotinic acid in
alcoholics. Journal of Orthomolecular Psychiatry 7:52-55, 1978.


13. Kaufman W: Common Forms of Niacinamide Deficiency Disease: Aniacin
Amidosis. Yale University Press, New Haven, CT, 1943.


Kaufman W: The Common Form of Joint Dysfunction: Its Incidence and
Treatment. E.L. Hildreth and Co., Brattelboro, VT, 1949.


14. Hoffer A: Orthomolecular Medicine For Physicians, Keats Pub, New Canaan,
CT, 1989.


15. Jacobson M & Jacobson E: Niacin, nutrition, ADP-ribosylation and cancer.
The 8th International Symposium on ADP- Ribosylation, Texas College of
Osteopathic Medicine, Fort Worth, TX, 1987.


Titus K: Scientists link niacin and cancer prevention. The D.O. 28:93-97,
1987.


Hostetler D: Jacobsons put broad strokes in the niacin/cancer picture. The
D.O. 28:103-104, 1987.


16. Chaplin DJ, Horsman MP & Aoki DS: Nicotinamide, Fluosol DA and Carbogen:
a strategy to reoxygenate acutely and chronically hypoxic cells in vivo.
British Journal of Cancer 63:109-113, 1990.


17. Nakagawa K, Miyazaka M, Okui K, Kato N, Moriyama Y & Fujimura S:
N1-methylnicotinamide level in the blood after nicotinamide loading as
further evidence for malignant tumor burden. Jap. J. Cancer Research
82:277-1283, 1991.


18. Gerson M: Dietary considerations in malignant neoplastic disease. A
prelimary report. The Review of Gastroenterology 12:419-425, 1945.


Gerson M: Effects of a combined dietary regime on patients with malignant
tumors. Experimental Medicine and Surgery 7:299-317, 1949.


19. Hoffer A: Orthomolecular Oncology. In, Adjuvant Nutrition in Cancer
Treatment, Ed. P. Quillin & R. M. Williams. 1992 Symposium Proceedings,
Sponsored by Cancer Treatment Research Foundation and American College of
Nutrition. Cancer Treatment Research Foundation, 3455 Salt Creek Lane, Suite
200, Arlington Heights, IL 60005-1090, 331-362, 1994.


20. Hoffer A: Hong Kong Veterans Study. J Orthomolecular Psychiatry 3:34-36,
1974.


21. Marks J: Vitamin Safety. Vitamin Information Status Paper, F. Hoffman La
Roche & Co., Basle, 1989.


22. Mullin GE, Greenson JK & Mitchell MC: Fulminant hepatic failure after
ingestion of sustained-release nicotinic acid. Ann Internal Medicine
111:253-255, 1989.


23. Henkin Y, Johnson KC & Segrest JP: Rechallenge with crystalline niacin
after drug-induced hepatitis from sustained-release niacin. J. American
Medical Assn. 264:241-243, 1990.


24. Hoffer A: Niacin Therapy in Psychiatry. C. C. Thomas, Springfield, IL,
1962.


Hoffer A: Safety, Side Effects and Relative Lack of Toxicity of Nicotinic
acid and Nicotinamide. Schizophrenia 1:78-87, 1969.


Hoffer A: Vitamin B-3 (Niacin) Update. New Roles For a Key Nutrient in
Diabetes, Cancer, Heart Disease and Other Major Health Problems. Keats Pub,
Inc., New Canaan, CT, 1990.



[Non-text portions of this message have been removed]
| 5641|5629|2009-04-18 11:42:32|Glenn F. Chesnut|Re: State liquor agency mentioned in Doctor Bob's Nightmare|
In message #5631

http://health.groups.yahoo.com/group/AAHistoryLovers/message/5631

there are two key paragraphs in the newspaper article which is cited there from the June 18, 1902 New York Times:

"The Selectmen of each town appoint a town agent for the dispensing of liquors upon prescription, and most of these agents, who take half the profits, vend vile liquor and break the law by handing it out to any citizen whom they know as a neighbor, be he a drunkard or not, without the formality of asking to see his prescription."

"'Blind pigs' abound, and in the large towns outnumber any other single class of places of business. Bogus drug stores with barrooms in the rear are a notable feature of the appointments of these towns and cities. Drinking, therefore, goes on in Vermont as if there were no law against it; its extent is augmented by the secrecy and risk attached to it, but little or none of the liquor sold is fit to drink, and every drink purchased is a toast to disorder and a violation of law."

It appears to me that the agents at the state liquor agencies whom Dr. Bob was referring to, were only allowed to dispense alcoholic beverages to people who had a doctor's prescription for it.

When I was a child, there were still country doctors who would tell people with heart conditions to drink a sip of whiskey every once in a while over the course of the day, to "calm their nerves" and "help their hearts." There were parts of India during the 1960's where alcoholic beverages were illegal unless you had a certificate from the physician certifying that you were an alcoholic! A friend from India said that there were a large number of people back home who had talked a friendly physician into diagnosing them as alcoholics, even though they weren't.

Tommy H. has found a prescription for whiskey on eBay, a prescription written by a physician, dated July 31, 1928, written for a woman in Philadelphia, Pennsylvania:

http://www.auctiva.com/hostedimages/showimage.aspx?gid=765521&image=251877337&images=251877337,251877379,251877417&formats=0,0,0&format=0

So it sounds like you had to have a doctor's prescription for the alcohol in Vermont at that period -- OR -- and this "or" was the operant word -- have a friendly local Vermont liquor agent who would wink his eye and write down on his books that you were an alcoholic who was starting to go into the DT's, so you could get a pint of whiskey from him.

Are there any New England historians who know whether this guess on my part might be correct?

Glenn C. (South Bend, Indiana)



--- In AAHistoryLovers@yahoogroups.com, "aadavidi" wrote:
>
> In "DOCTOR BOB'S NIGHTMARE" is the following
> statement (Big Book page 171):
>
> "No beer or liquor was sold in the neighborhood, except at the State liquor agency where perhaps one might procure a pint if he could convince the agent that he really needed it. Without this proof the expectant purchaser would be forced to depart empty handed with none of what I later came to believe was the great panacea for all human ills. Men who had liquor shipped in from Boston or New York by express were looked upon with great distrust and disfavor by most of the good townspeople."
>
> Can anyone offer a clear description of the function of the Vermont State liquor agency in the late 1800's and why a person couldn't purchase all he or she wanted?
>
> [Dr. Bob was born August 8, 1879 in St. Johnsbury, Vermont, where he was raised. He graduated from Dartmouth College in Hanover, New Hampshire, in 1902.]
>
| 5642|5642|2009-04-19 10:43:55|kentedavis@aol.com|Book signed by Dr Bob and Bill W|
I have heard of a 12th printing of the first
edition that was signed by both Dr Bob (his
whole name) and Bill Wilson (his whole name).
I was wondering if it was a one of a kind.
There were not that many times that Bill and
Bob were together with a book to sign,
especially signing their whole names.

Could this have been signed at the 1950
International Convention in 1950? This book
was also signed by Lois and Father Pfau.

Were there other times that Bill and Bob were
together that they might have signed a book?
Does anyone know of other occasions that when
Bill and Bob were together after the book was
published in 1939, other than the International
Convention in 1950?

Has anyone seen other books that were signed
by both Bill and Bob?

Kent D. 8/8/88
| 5643|5643|2009-04-20 11:06:26|Stephen Aberle|Red Bank, New Jersey, AA group|
I am trying to trace the founding (or founders)
of the Red Bank Monday night group in Monmouth
County, New Jersey.

I had thought incorrectly that we were the 2nd
oldest group in New Jersey -- we will celebrate
the group's 68th anniversary in August. That
implies a founding date of August 1941.

But I have copies of older meeting books from
Dec 1941 and Sept 1942, and Red Bank is not
listed.

I know AA in NJ started at the 1st meeting in
Montclair on May 14th, 1939 and then went to
South Orange at the home of Herb Debevoise,
continuing what had been started in Montclair.

Some of the earliest AA members in Red Bank
include Bart Grimsley, Allen Gallagher, and
Millie B.

Any and all help appreciated! ... Thanx
| 5644|5644|2009-04-21 13:09:27|loranarcher|Pathways to abstinence: positive impact of A.A.|
I have posted the second Knol of my analysis
of 1992 Americans, diagnosed as alcohol
abuse/dependence,

1) who never attended AA,

2) AA drop outs and

3) AA continued.

This analysis is of abstinence outcome.

The Knol is PATHWAYS TO ABSTINENCE: IMPACT
OF ALCOHOLICS ANONYMOUS

http://knol.google.com/k/loran-archer/pathways-to-abstinence-impact-of/33nxpux3imfog/6

Key findings were:

-The results of the present study support the
efficacy of the fellowship of Alcoholics
Anonymous to promote abstinence

-In 1992 Americans with alcohol use disorders
who continued to attend AA were more likely
to achieve abstinence (64%) than those who
dropped out of AA (37%) or those who never
attended AA (16%)

-Abstinence recovery status varies as a function
of increasing age and level of severity of
alcohol symptoms.

-The findings suggest that a substantial portion
of the "AA drop outs" attain sobriety or
abstinence after a period of AA membership and
maintain their abstinence without AA

-The unmet need for AA referral is concentrated
in the younger age groups, 35% in the 18-29
years group and 30% in the 30-39 years age group

- - - -

From the moderator

Important data from one of our best American
alcoholism researchers. Note especially:

64% of those who continue in A.A.
continue to stay sober.

Of those who attend A.A. for a while and
get sober there, but then stop attending
meetings. only 37% remain sober.

A.A. is not the only way to get sober and
stay sober, but only 16% of those who never
attended A.A. get sober and stay sober
(these people presumbably do that by going
to church instead, by act of sheer will
power, or whatever).

So what is the best way of getting sober, if
you are an alcoholic? Going to A.A. meetings.

What is the best way to maximize your chances
of staying sober, if you got sober in A.A.?
Continuing to go to A.A. meetings.

Glenn C. (South Bend, Indiana)
| 5645|5645|2009-04-21 13:10:59|katiebartlett79|DR Silkworth|
Hi everyone,

Katie from Big Book Study: The Way Out

Can anyone tell me why Dr. Silkworth become
intrested in the alcohol field?

Many thanks.
| 5646|5646|2009-04-24 12:49:59|Bill Lash|A.A.'s BB Celebrates 70 Years|
A.A.'s 'Big Book' celebrates 70 years
Printed in 58 languages, volume has been credited with saving lives of
millions of people worldwide
By Jim Carney (Akron Beacon Journal staff writer)
Jim Carney can be reached at 330-996-3576 or jcarney@thebeaconjournal.com.
Find this article at: http://www.ohio.com/news/43240782.html
Published on Sunday, Apr 19, 2009


Gail L.'s hands rest on the old red book on a table in front of her.

The book, she tells you, saved her life and gave her "a life worth saving."

It is "God's story of his love for the alcoholic," she says.

Seven decades ago this month, Alcoholics Anonymous, also called the Big
Book, was published.

For 70 years it has helped millions of people worldwide support each other
while protecting their identity — thus the avoidance of last names.

Sometime this year, it is expected that the 30 millionth copy will be sold.

And as Gail, archivist at the Akron Alcoholics Anonymous office, sits over a
first edition of the book known and cherished by recovering people since its
publication in April 1939, she talks of the power of its words.

"It is a design for living that really works," said Gail, 60, sober for 31
years and archivist in Akron since 1983.

Alcoholics Anonymous was founded in Akron on June 10, 1935. Next year will
be the organization's 75th anniversary.

Every year in June, Akron hosts Founders Day and more than 12,000 people
from around the world converge to remember the founding of the A.A.
movement. Founders Day events this
year are June 12-14.

While A.A. does not keep formal membership lists, the group estimates there
are nearly 2 million members worldwide who gather in nearly 115,000 groups,
including about 1.2 million members in the United States who meet in nearly
54,000 groups.

The first-edition book, one of 4,800 first printings, is kept in a safe at
A.A.'s office at 775 N. Main St.

The rare copy was signed June 10, 1948, by A.A. co-founders Dr. Robert Smith
of Akron and New York stockbroker Bill Wilson.

An Akron member donated the book.

Also kept in the safe is Dr. Bob's copy of the manuscript.

The book has been printed in 58 languages, according to a spokeswoman at the
A.A. General Services offices in New York City.

Gail said the book is really a history text. She said Wilson wrote most of
the first 164 pages, which are still in the most current edition.

Included on those pages are the 12 steps that have become the basis of the
A.A. program.

Following the first 164 pages are individual stories, three-fifths of them
Akron people who told of their ''strength, experience and hope'' and their
recovery to sobriety through A.A., she said.

Many of the 18 personal stories included in the first edition were written
by a sober, former newspaper reporter named Jim, an A.A. publication said.
He, along with Smith, sought out stories of local people with good sobriety
records.

The newspaperman's story was included as well in a chapter titled The News
Hawk.

The fourth edition, which came out in 2001, includes two stories of Akron
people, Gail said.

Gift from God

The Rev. Samuel Ciccolini, executive director of Interval Brotherhood Home,
a drug and alcohol treatment facility in Coventry Township, said the book,
studied by those in recovery, is nothing short of a miracle.

"To me, the Big Book is an inspiration of God," said Ciccolini, 66, known to
many as Father Sam.

IBH will celebrate its 40th anniversary in 2010.

"You see its enduring, life-saving value and you know it had to be more than
two recovering men that were that brilliant that put something together. It
had to be in God's hands," he said.

Ciccolini said he recalls two alcoholics coming to talk to his class when he
was a student at Akron's St. Peter's School in the mid-1950s.

The two recovering men each carried a copy of the Big Book, he said.
Ciccolini recalls each man holding it up and saying, "This book saved our
lives."

Later, when he was a theology student, he said he read the book.

"What it has done to save lives is immeasurable," Ciccolini said.

The foreword to the first edition begins:

"'We, of Alcoholics Anonymous, are more than one hundred men and women who
have recovered from a seemingly hopeless state of mind and body. To show
other alcoholics precisely how we have recovered is the main purpose of this
book."

The book originally sold for $3.50. It goes for $6 now and will increase to
$8 on July 1.

Akronite Scott D., 61, a member of A.A. for a dozen years, has taken part in
a men's Big Book study group since then.

He said the group meets once a week and goes over the first 164 pages,
including the chapter Dr. Bob's Nightmare that tells Smith's story.

"We read the book and discuss it," he said.

Scott said a passage that "registers in my head is we have but a daily
reprieve based on the maintenance of our spiritual condition."

Gail said when she started going to A.A. meetings, she began reading right
away.

"I fell in love with the book," she said.

Gail said that when the book was written, the Akron A.A. community pushed to
call it The Way Out and the New York group thought it should be called
simply Alcoholics Anonymous.

The New York group won that argument.
| 5647|5647|2009-04-24 12:53:20|CloydG|Re: Dr. Silkworth|
Here is a link that may be helpful:

http://aabibliography.com/historyofaa/silkworth/silkworth.htm

Clyde, alcoholic


----- Original Message -----
From: katiebartlett79
Subject: [AAHistoryLovers] DR Silkworth

Can anyone tell me why Dr. Silkworth become
interested in the alcohol field?
| 5648|5648|2009-04-24 13:05:19|diazeztone|Are reproduction Grapevines available?|
A lady wrote me from my website wanting a June 1940 Grapevine.

Does anybody know where to obtain well-done reproductions??

I include her message here:

Greetings from another AA in Kentucky .... You came up on Google. I'm looking for a 1949 Grapevine, June if possible, for yet another AA who is turning 60 this June, born in 1949. Please let me know if you have/know of any .... Thanks!

Suzanne Warden
suzanne.warden at gmail

ld pierce
aabibliography.com
eztone at hotmail
| 5649|5649|2009-04-24 13:28:44|jaxena77|San Quentin: (1) inmate Ricardo and (2) Bill W.'s speech|
Hello,

(1) I am looking for more background info on the San Quentin inmate Ricardo who worked with Warden Duffy to set up the prison group there.
Apparently, Ricardo was interviewed by a San Francisco journalist in 1943, and the interview was published in the San Francisco Call-Bullentin. Does anyone have this interview?

(2) I am also curious if there is a recording or transcription or description of the content of Bill Wilson's speech at San Quentin in the 40s.

Thanks!

Jackie
| 5650|5647|2009-04-26 12:27:24|diazeztone|Re: Dr. Silkworth|
Kate, there is a biography of Silkworth you
should seek out:

Silkworth: The Little Doctor Who Loved Drunks,
the Biography of William Duncan Silkworth, M.D.
by Dale Mitchel available at Hazelden

I was looking but I can't find my copy. I hope
I did not lend it out.

LD Pierce
aabibliography.com



--- In AAHistoryLovers@yahoogroups.com, "CloydG" wrote:
>
> Here is a link that may be helpful:
>
> http://aabibliography.com/historyofaa/silkworth/silkworth.htm
>
> Clyde, alcoholic
>
>
> ----- Original Message -----
> From: katiebartlett79
> Subject: [AAHistoryLovers] DR Silkworth
>
> Can anyone tell me why Dr. Silkworth become
> interested in the alcohol field?
>
| 5651|5651|2009-04-26 12:31:04|Glenn Chesnut|Photos of the Akron (and Australian) AA oldtimer Jim Scott|
From:  "Gordy" <gordy8@gmail.com>  (gordy8 at gmail.com)

Hi there, Gordy is my name ( Australian AA groups http://www.aa-oztralia.com/ )

I am wondering if any of you have any pics of Jim Scott, he was an Australian and had a fair bit to do with the editing of the AA Big Book.

< From GFC, the moderator: this is the Jim
< Scott whose story was in the 1st edit. of
< the BB as "Traveler, Editor, Scholar," later
< revised and called "The News Hawk," see
< http://www.barefootsworld.net/origbbstories.html#jims

I am a sponsee of the AA Australia archival officer Ian J. and we have been looking for photos of Jim Scott, we have one grainy pic of him but nothing else.

He is a very important link to our fellowship in Australia and any information we can get re Jim would be very gratefully received.

I was hoping you folks might have or know of where we could get a good quality pic ... plus any info apart from the general run o' the mill stuff that is around about him.

Thanks very much and keep up the good work

God Bless

Gordy dos 11th of April 1977 
... another grateful recovering alcoholic!

AA OZ Unity Recovery website:  http://www.aa-oztralia.com/%c2%a0
AA Southern Cross website:  http://www.southerncrossaa.blogspot.com/%c2%a0
Australian AOIG website:  http://home.vicnet.net.au/~aoig/

AA OZ Unity Recovery audio meeting room:  http://chat.paltalk.com/g2/group/520563537/%c2%a0

AA Southern Cross meeting room:  http://chat.paltalk.com/g2/group/1171665356/%c2%a0
 
| 5652|5651|2009-04-27 09:34:28|Jim Hoffman|Re: Photos of the Akron (and Australian) AA oldtimer Jim Scott|
Hi there,

This is Maria , I just got a picture of Jim
Scott from Ray G., former Dr. Bob's Home
Archivist. Although this is pretty grainy
I'd be happy to send it to see if it is any
better than the one you have. It is 8 X 11.
Looks to be of the same one that is on:

http://www.barefootsworld.net/origbbstories.html#jims

Contact me directly at
<jhoffma6@tampabay.rr.com>
(jhoffma6 at tampabay.rr.com)

Maria

----- Original Message -----
From: Glenn Chesnut
To: AAHistoryLovers group

From: "Gordy" <gordy8@gmail.com> (gordy8 at gmail.com)

Hi there, Gordy is my name ( Australian AA groups http://www.aa-oztralia.com/ )

I am wondering if any of you have any pics of Jim Scott, he was an Australian and had a fair bit to do with the editing of the AA Big Book.

< From GFC, the moderator: this is the Jim
< Scott whose story was in the 1st edit. of
< the BB as "Traveler, Editor, Scholar," later
< revised and called "The News Hawk," see
< http://www.barefootsworld.net/origbbstories.html#jims

I am a sponsee of the AA Australia archival officer Ian J. and we have been looking for photos of Jim Scott, we have one grainy pic of him but nothing else.

He is a very important link to our fellowship in Australia and any information we can get re Jim would be very gratefully received.

I was hoping you folks might have or know of where we could get a good quality pic ... plus any info apart from the general run o' the mill stuff that is around about him.

Thanks very much and keep up the good work

God Bless

Gordy
| 5653|5653|2009-04-27 10:09:48|tsirish1|Whoopee parties|
Does anyone KNOW the context in which Bill was
referring to "plain ordinary whoopee parties"?
I don't want guesses or theories; I already have
them. I was looking for documented historical
fact. Thanks in advance. Keep the Faith!

BB Tim

- - - -

From the moderator:

One of the most famous Walt Disney cartoon
shorts of the 1930's was called "The Whoopee
Party."

A picture is worth a thousand words, go to
YouTube and watch the cartoon:

Mickey Cartoons — The Whoopee Party (Sept. 17, 1932)
http://www.youtube.com/watch?v=1d7zxYsl67I

Also look up whoopee party on wikipedia:
http://en.wikipedia.org/wiki/The_Whoopee_Party

GFC
| 5654|5648|2009-04-27 10:16:26|diazeztone|Re: Are reproduction Grapevines available? 1949 not 1940|
She needs June 1949 not 1940.

Sorry my typo.

LD Pierce

- - - -

Also from: "Keith" <kroloson@mindspring.com>
(kroloson at mindspring.com)

The lady needs a JUNE 1949 year, Suzanne had a typo.
| 5655|5648|2009-04-27 10:18:16|Tom Hickcox|Re: Are reproduction Grapevines available?|
The A.A. Grapevine did not start publishing
until June 1944 so it is unlikely that anyone
can come up with one from 1940.

I believe the memorial issues on the deaths of
Dr. Bob and Bill W were reprinted and are still
available at private sale. The originals are
scarce and command a fairly high price.

I am not aware of any other reproduced issues.

The complete digital archive of Grapevines going
back to June 1944 is available online:

<http://www.aagrapevine.org/da/>

I find it very handy.

Tommy H in Baton Rouge

- - - -

At 13:35 4/23/2009, diazeztone wrote:

>A lady wrote me from my website wanting a June 1940 Grapevine.
>
>Does anybody know where to obtain well-done reproductions??
>
>I include her message here:
>
>Greetings from another AA in Kentucky .... You came up on
>Google. I'm looking for a 1949 Grapevine, June if possible, for yet
>another AA who is turning 60 this June, born in 1949. Please let me
>know if you have/know of any .... Thanks!
>
>Suzanne Warden
>suzanne.warden at gmail
>
>ld pierce
>aabibliography.com
>eztone at hotmail
| 5656|5656|2009-04-27 12:28:11|nuevenueve@ymail.com|Father Ralph Pfau|
Hi, good day and 24 happy sobriety hours to
all AA members, good day to non-AA members:

Dears, I´ve been searching what were the
causes Fr. Pfau´s literature was not approved
or included by the conference. Were there
religion causes? Did Father Pfau relapse and
that´s why?

Please show me light.

Thank you pals.

Hugo
| 5657|5648|2009-04-27 12:29:29|James Blair|Re: Are reproduction Grapevines available?|
From: Tom wrote

> I am not aware of any other reproduced issues.

The GV sells reproductions of the June 1944
issue. They can be purchased on their web site.

Jim
| 5658|5656|2009-04-27 13:57:45|bsdds@comcast.net|Re: Father Ralph Pfau|
This is the sticky wicket (IMO) of "approved literature." It has nothing to do with content but where it is published and how distributed. Just like a great amt of literature isn't "approved" out of Hazelden . Yet there is the Little Red Book and 24 Hours a Day book. They are not approved. So widely used was the Little Red Book, that Dr. Bob used it to explain the the steps (before the 12/12) along with the Detroit Papers. There is a great source on the Hindsfoot under the site on the four original authors in AA, Bill being just one.

A.A. Historical Materials
Part 1
http://hindsfoot.org/archives.html

- - - -

"Approved Literature" is the source of revenue for AA and they go to great lengths to explain that other literature is not "outlawed." There are some areas tho, that use the term "approved literature" like any thing else is written by the evil sister of Cinderella.
respectfully submitted

bob s


----- Original Message -----
From: nuevenueve @ ymail .com
To: AAHistoryLovers @ yahoogroups .com
Sent: Monday, April 27, 2009 2:17:28 PM GMT -05:00 US/Canada Eastern
Subject: [ AAHistoryLovers ] Father Ralph Pfau

Hi, good day and 24 happy sobriety hours to
all AA members, good day to non-AA members:

Dears, I´ ve been searching what were the
causes Fr. Pfau ´s literature was not approved
or included by the conference. Were there
religion causes? Did Father Pfau relapse and
that´s why?

Please show me light.

Thank you pals.

Hugo
| 5659|5656|2009-04-28 13:15:20|Joseph Nugent|Re: Father Ralph Pfau|
AA Conference approves only what it prints.
They say the 3 most prolific writers were
Richmond Walker (24 hours a day) Fr. Ralph Pfau
(John Doe Golden Books) and Bill Wilson.

Fr. Ralph didn't have a slip/relapse.

Others may give you more/better information,

Joe

- - - -

From: Tom White <tomwhite@cableone.net>
(tomwhite at cableone.net)

Dear Hugo:

I am moved to write at once before my own notions are contradicted by
others who may write. It is my impression that Fr. Pfau's work has
simply joined the other (and hugely more voluminous) writings that
were so important in AA's earlier years, in coming under the AA
Conference rubric: "not Conference-approved literature."

I could cite, inter alia, the Little Red Book (containing much of Dr. Bob's early teachings), the 24-hour prayer book, and, indeed, even the Bible.

My understanding is that this does not mean such writings are
disapproved or unacceptable in any sense. It simply means, if
I may put it this way, that they were not published by AA itself.
By which I mean the publishing concern which AA World Services operates. I think AA HQ has tried at least somewhat to stem the
trend toward negative branding of everything it does NOT publish,
but I am not sure how successful it has been.

Very best to you.

Tom W,
Odessa, Texas
| 5660|5656|2009-04-28 13:28:07|allan_gengler|Re: Father Ralph Pfau|
There's no such thing as an "approved" aa reading list, though it is often misrepresented by members of AA. There are two AA publishing companies, one being the grapevine. For AA proper all literature and pamphlets must go through the appropriate committee, submitted to the general conference and get approval. The Big Book can't be changed without at least a 2/3 vote.

GSO says----
"Conference-approved" — What It Means to You

The term has no relation to material not published by G.S.O. It does not imply Conference disapproval of other material about A.A. A great deal of literature helpful to alcoholics is published by others, and A.A. does not try to tell any individual member what he or she may or may not read.

BUT

From the AA Guidelines from the Literature Committee:

The spirit of the 1977 Conference action regarding group litera-
ture displays be reaffirmed, and recommended the suggestion
that A.A. groups be encouraged to display or sell only literature
published and distributed by the General Service Office, the A.A.
Grapevine and other A.A. entities.

- - - -

OTHER RELEVANT MATERIAL:

AAHistoryLovers Message #4798
http://health.groups.yahoo.com/group/AAHistoryLovers/message/4798
History of the term Conference Approved
The 1952 Conference Literature
Committee reaffirmed the stand
taken by the 1951 Conference as follows:
"This conference has no desire to review,
edit, or censor non-Foundation material.
Our object is to provide, in the future,
a means of distinguishing Foundation
literature from that issued locally or
by non-AA interests."

- - - -

Service Material From G.S.O.

"Conference-approved -- What It Means"

"The term 'Conference-approved' describes
written or audiovisual material approved by
the Conference for publication by G.S.O.
This process assures that everything in such
literature is in accord with A.A. principles.
Conference-approved material always deals with
the recovery program of Alcoholics Anonymous
or with information about the A.A. Fellowship."

"The term has no relation to material not
published by G.S.O. It does not imply
Conference disapproval of other material
about A.A. A great deal of literature helpful
to alcoholics is published by others, and
A.A. does not try to tell any individual
member what he or she may or may not read."

There are things which are "A.A. Literature"
even which are not conference-approved,
such as pamphlets and booklets printed
under the sponsorship of a local AA group
or intergroup:

"Central offices and intergroups do write and
distribute pamphlets or booklets that are not
Conference-approved. If such pieces meet the
needs of the local membership, they may be
legitimately classified as 'A.A. literature.'
There is no conflict between A.A. World
Services, Inc. (A.A.W.S. -- publishers of
Conference-approved literature), and central
offices or intergroups -- rather they complement
each other. The Conference does not disapprove
of such material."

- - - -

It was suggested by a conference advisory
at one point (1972), that when a group or intergroup
or AA conference puts literature out for sale,
that they put the conference approved
material in one location, and the non conference
approved material on another table or
bookshelf or part of the table. But that
was just a recommendation, where AA
groups are autonomous and can set
their own guidelines however they wish.
| 5661|5642|2009-04-28 13:41:42|schaberg43|Re: Book signed by Dr Bob and Bill W|
I own a first edition, first printing (1939) of the Big Book that was signed by both Bill and Bob (and also, Jim Burwell). Although there is no date on Bob's inscription (signed "Dr. Bob Smith"), I was told that this comment and signature were done by Dr. Bob after the 1950 Cleveland Convention and just six weeks before Bob died on November 16, 1950. Bill's inscription is also signed in full ("Bill Wilson") and is dated - in Bill's typical fashion - 5/24/51 in Oklahoma City. (There is no date or place noted by Jim in his inscription.)

Also in my collection is an 11th printing of the first edition (1947) with signatures by Bill Wilson (full name), Lois Wilson (ditto) and "Ann & Dr. Bob Smith." Bill has also signed the half-title page that follows "Bill Wilson." The brief inscription and the four (three?) signatures seem to be done in a very 'sloppy' and hurried manner - unlike most other signatures that I have seen, but they are genuine nonetheless. It's just that these particular signatures have something of an "on the run" feel to them.

For the record, Bill signed literally thousands of books over the years. Bob was not only around much less time than Bill, he was also more of a 'homebody' compared to Bill and a much humbler, gentler soul than Bill. Inscribed copies by Dr. Bob are therefore considerably scarcer and what could easily be called "rare" compared to those left by Bill.

Finally, it is clear that there was not strict need for Bill and Bob to be in the same place at the same time to end up with side-by-side inscriptions in a book. AA's were (and are) notoriously persistent when they want to accomplish something and - as is the case with my dual-inscribed 1st, 1st - not hindered by time and distance. I'm sure that is not the only instance where someone had a copy signed by just one of the co-founders and traveled to see the other one for the expressed purpose of obtaining their signature.

Over and above that, Bill and Bob frequently visited each other in either New York or Ohio throughout the early years of AA - although I do not know of anyone who has taken the time and trouble to document these face-to-face meetings. (Now... there's a nice project for someone!)

Best,

Old Bill


--- In AAHistoryLovers@yahoogroups.com, kentedavis@... wrote:
>
> I have heard of a 12th printing of the first
> edition that was signed by both Dr Bob (his
> whole name) and Bill Wilson (his whole name).
> I was wondering if it was a one of a kind.
> There were not that many times that Bill and
> Bob were together with a book to sign,
> especially signing their whole names.
>
> Could this have been signed at the 1950
> International Convention in 1950? This book
> was also signed by Lois and Father Pfau.
>
> Were there other times that Bill and Bob were
> together that they might have signed a book?
> Does anyone know of other occasions that when
> Bill and Bob were together after the book was
> published in 1939, other than the International
> Convention in 1950?
>
> Has anyone seen other books that were signed
> by both Bill and Bob?
>
> Kent D. 8/8/88
>
| 5662|5656|2009-04-28 14:28:42|Glenn Chesnut|Re: Father Ralph Pfau|
Dear Hugo,

To answer the actual questions you asked.

Father Pfau never had any relapses. He died sober with 23 years of sobriety in 1967. Although he was Roman Catholic, his message spoke to all AA's. At least 60% of the AA's who came to his spiritual retreats were Protestants.

There is nothing contrary to good AA teaching in the Golden Books. In fact they are one of the best things you could read if you wanted to know more about how to live good AA spirituality in your everyday life. It is good oldtime AA at its best.

So why aren't Father Ralph Pfau's Golden Books "conference approved"?

The reason is, simply, that the only books that are "conference approved" are books where the New York AA office pays for printing them and then gets the royalties from their sales.

Richmond Walker offered Twenty Four Hours a Day (the second best selling AA book of all time) to the New York AA people back in the 1950's and they turned him down. Ed Webster offered The Little Red Book to them, and they turned him down too.

The only books the New York AA office were publishing back then were books written by Bill W.

All the other books written by other AA authors had to be self-published back in those days. The New York AA office would not lift a finger to help them get their books published.

Richmond Walker originally printed his books at the county courthouse and distributed them himself from his home. Ed Webster and his friend Barry Collins called themselves the "Coll-Webb" publishing company, and printed and distributed the Little Red Books themselves. Father Ralph (and one of his nieces and the three nuns who assisted him at the Convent of the Good Shepherd) likewise printed and distributed the Golden Books themselves (they called themselves "the Society of Matt Talbot Guild").

Back in those very early days, unless you were Bill W., the only way an AA author could get an AA book published was to self-publish.

Glenn C. (South Bend, Indiana)

- - - -

Message #5656 from
<nuevenueve@ymail.com> (nuevenueve at ymail.com)

Hi, good day and 24 happy sobriety hours to
all AA members, good day to non-AA members:

Dears, I've been searching what were the
causes Fr. Pfau's literature was not approved
or included by the conference. Were there
religion causes? Did Father Pfau relapse and
that's why?

Please show me light.

Thank you pals.

Hugo
| 5663|5663|2009-05-03 20:12:28|Glenn Chesnut|First conference published books NOT by Bill W.|
A message to me from Tom Hickcox <cometkazie1@cox.net>
raised the question, what were the first conference
published books which were NOT written by Bill W?
 
Bill Wilson died on 24 January 1971.
 
I cannot think of any full length books which
were printed by AAWS prior to Bill W's death,
which were written by anyone other than him.

But I may be leaving something obvious out, by
oversight. My preliminary list of non-Bill W.
books would include:
 
**Came to Believe (New York: AAWS, 1973).
**Living Sober (New York: AAWS, 1975, 1998).
**Dr. Bob and the Good Oldtimers (New York: AAWS, 1980).
**Pass It On: The Story of Bill Wilson (New York: AAWS, 1984).
**Daily Reflections (New York: AAWS, 1990).
 
I also include some of our past messages about
the first two books on that list:


********************
Came to Believe (New York: AAWS, 1973).
********************
Message #2884:
Excerpt from unpublished manuscript on AA History by Bob P., 1985.
"Came to Believe," published in 1973, is a collection of stories by A.A.
members who tell in their own words what the phrase "spiritual awakening"
means to them. Five years previously, an A.A. member had pointed out the
need, because many newcomers translate the word "spiritual" in A.A. as
meaning "religious." The aim was to show the diversity of convictions
implied in "God as we understood Him,".. With which Bill was in delighted
agreement. Except for six pieces from the Grapevine the remainder of the
contributions were written especially for the book in response to an appeal
by G.S.O. and represent the broadest possible sampling of members from all
parts of the U.S. and Canada and around the world. The first cover of "Came
to Believe" was a photograph of a tender shoot in spring, peeping up through
the snow..beautifully symbolic, but perhaps too subtle for the browser at
the literature table. It was replaced by a simple dark blue title on an all
white background, still low-key and unobtrusive. After 1985, it was given a
bright red cover with gold stamping.
 
 
********************
Living Sober (New York: AAWS, 1975, 1998).
********************
Message #5162
Barry L.'s claim for royalties for Living Sober

I have copies of some correspondence between
Barry L. and the General Service Board that
were in Dr. Bob's collection at Brown
University.
There is a letter from Barry to George Dorsey
on March 7, 1982 (Cc: Robert Pearson).
There is a reply to Barry from John Bragg on
May 25, 1982 (Cc: Robert Pearson).
Finally, there is a letter from Barry to
Gordon Patrick, dated February 14, 1983.
- - - -
The first letter outline Barry's claim to
royalties from the sale of Living Sober.
The second letter basically says "you
negotiated a deal for $4,000 in 1974 and
you're not getting any more."
The last letter concludes with Barry stating
that he is left with no choice but to file
a claim for $153,304.45 in retroactive
royalties.
Chris
- - - -
From: Mel B.
Sent: Thursday, July 31, 2008
To: AAHistoryLovers@yahoogroups.com
Subject: RE: Barry L. and Bill W's copy of
the Big Book manuscript
Hi Rick,
I was pleased to read this additional
information about Barry L., the manuscript,
etc. If his heirs made a bundle out of the
manuscript, it is probably poetic justice.
I think Barry did feel he deserved more
pay for what services he had rendered to
AA World Services and Lois supported him
in this effort. It failed, however, and
Barry died without getting any additional
bucks (at least to my knowledge). He was
virtually a son to Lois and accompanied her
or her trips. I took a photo of her greeting
Jack Bailey in Akron in 1978, with Barry
standing behind her. This is the only
photo I have of Barry, and I wish another
was available.
Mel
- - - -
Message #3155
Hi All,
I interviewed Barry L. by telephone and obtained the story about the
homosexual black man who had contacted Barry about coming into AA. This is
how it became included in "Pass It On." I think this happened in 1945. I
don't recall any mention of how the man fared after being introduced to the
fellowship.
I had met Barry at G.S.O. in New York and considered him a good friend.
We never discussed his being gay, but I do recall expressing condolences
when his partner died. I also attended Marty Mann's memorial services at
St. Bartholomew's Episcopal Church in New York City with Barry and a lesbian
member who knew Marty. The service was conducted by the minister of the
church and Yvelin G., who was an ordained Episcopal minister along with
being Marty's close associate for many years at the National Council on
Alcoholism. This service was about two months after Marty's passing. I had
interviewed Marty earlier that year at her home in Easton, CT, where she
also introduced me to her longtime partner, Priscilla Peck. Priscilla was
then suffering from Alzheimer's but Marty was still taking care of her, and
I had the feeling that they were a very devoted couple. I learned more
about their relationship in the Browns' book and was also happy to hear that
Priscilla was well taken care of after Marty died.
It appeared to me that Lois W.'s best friends in the fellowship were
Barry and Nell Wing (though Nell wasn't an alcoholic). Barry accompanied
Lois on out-of-town speaking engagements and was otherwise very attentive to
her. I believed that Barry was probably in her will, as was Nell, but he
predeceased Lois.
I was also familiar with Barry's efforts to obtain extra compensation for
his work on "Living Sober." Lois reportedly endorsed this effort. I didn't
feel he had any grounds for receiving additional pay, as he had taken on the
project on a work-for-hire basis with no royalties specified. He used Bill
W.'s royalties as a precedent, but I'm sure Bill negotiated the royalty
agreement up front when he wrote "The Twelve and Twelve" plus "AA Comes of
Age." His Big Book royalties were agreed upon earlier. I think Barry died
before this matter was finally settled.
Mel Barger
- - - -
Message #4756
Hi everyone,
Audrey Borden here with a response to LD
Pierce's post. Everything I learned about
Barry Leach is recorded in the book "The
History of Gay People in Alcoholics Anonymous:
From the Beginning."
A transcript of his wonderful talk at the
1985 Twin Cities Roundup, "The Gay Origins of
AA's Third Tradition," appears in Chapter 2.
Other topics include a comparison of treatments
for alcoholism and homosexuality, the debate
in AA over meetings for gay alcoholics, the
development of gay meetings, interviews with
pioneering lesbian and gay addiction pro-
fessionals, the history of AA's pamphlet AA
and the Gay/Lesbian Alcoholic, the story
of Alcoholics Together (a parallel AA
organization for gay alcoholics in southern
California from 1968-1982), and many stories
of recovery and wisdom from gay (and straight)
AA's with long-term sobriety.
Best, Audrey
 
| 5664|5656|2009-05-03 20:15:20|Bent Christensen|SV: [AAHistoryLovers] Re: Father Ralph Pfau|
Dear Glenn, dear group
 
Is there any facts or indications, why the New
York AA office turned down the offer from both
Ed Webster and Richmond Walker?

Best regards
Bent Christensen
Valmuevej 17
6000 Kolding
Tlf. 23 84 54 26
www.pass-it-on.dk
http://uk.groups.yahoo.com/group/StoreBog_studie/


Fra: Glenn Chesnut <glennccc@sbcglobal.net>
Emne: [AAHistoryLovers] Re: Father Ralph Pfau
Til: "AAHistoryLovers group" <AAHistoryLovers@yahoogroups.com>
Dato: tirsdag 28. april 2009 23.21

Richmond Walker offered Twenty Four Hours a Day (the second best selling AA book of all time) to the New York AA people back in the 1950's and they turned him down. Ed Webster offered The Little Red Book to them, and they turned him down too.

The only books the New York AA office were publishing back then were books written by Bill W.
| 5665|5656|2009-05-04 12:20:54|Bruce C.|Publishing the 24 Hour book|
Why the 24 Hour book was not published by A.A.

Hi All

We have heard various reasons why A.A. never
published the 24 Hour a Day Book, that is
currently published by Hazelden but, here is
the real story. This is from the Final Report:
Fourth General Service Conference of A.A. 1954,
page 20:

"The Conference was asked to consider the offer
of the publisher who wished to give to A.A.
Publishing, Inc. publication rights to the
booklet, 'Twenty-Four Hours a Day.'

A two-page letter from the publisher, favoring
this proposal and answering certain objections
to the proposal, was read to the Conference.
The letter noted that current net profit from
sales of the booklet is about $5,300 annually.**
Requests that A.A. Publishing, Inc. undertake
publication of the booklet have been received
from many areas, largely as a result of
suggestions by the present publisher, it was
reported.

Comment by the Delegates indicated they felt
it unwise to set a precedent in the case of
this booklet and expressed fear that A.A.
Publishing 'would be flooded with similar
requests' if it did so. The Delegate from the
State in which the booklet is published said
it was the consensus of his group and of his
area that the proposal not be approved.

Following full discussion of the proposal,
the Conference adopted a resolution that
publication rights to 'Twenty-Four Hours a Day'
not be accepted and further asked that the
publisher be thanked for his offer."

Bruce C.

- - - -

**FROM THE MODERATOR:

Richmond Walker's papers, which are in one of
the Florida AA archives, show that Rich
took this profit every year and gave it to the
Daytona Beach AA group, which in turn sent the
entire sum to the New York office.

As long as Rich and the Daytona Beach AA
group were publishing the 24 Hour book (1948
to 1954), they never kept a penny of the
profits from its sale for themselves.

GFC
| 5666|5666|2009-05-04 12:31:33|Glenn Chesnut|Publishing the 24 Hour book and Little Red Book|
Bent Christensen has asked, "Is there any facts or indications, why the New York AA office turned down the offer from both Ed Webster and Richmond Walker," to let the New York office take over publishing their books?

- - - -

(1) We remember how Bill W. had encountered such enormous difficulties in obtaining the money to publish the Big Book in 1939.  In 1952 to 53, he met even more difficulties in obtaining the money to publish the Twelve Steps and Twelve Traditions.  Finally, in desperation, he entered into a deal with Harper and Brothers, a commercial publisher, where two editions would be published, one for AA members, and the other a commercial version (for fifty cents more per copy).  By later standards, this would probably have been regarded as a breach of the Traditions, but it was the only way Bill could figure out to raise the money to print his new book.  See Pass It On, pages 355-6.

On the other hand, the authors of the Twenty Four Hour book and the Little Red Book (together with the AA groups which had sponsored those two books, the Daytona Beach group in Florida and the Nicollet Group in Minneapolis), had apparently effortlessly been able to raise the money to publish those two books and keep them in print.

The New York office only had the money to publish and promote ONE BOOK at that time.  Should the manuscript to Bill W's Twelve and Twelve be tossed back in a file cabinet, and never receive publication, so the New York office could take over publishing Twenty Four Hours a Day, or the Little Red Book?

There was a period, according to Ernest Kurtz, when more AA members had their own copy of the Twenty Four hour book than there were who had a copy of the Big Book.  In my part of Indiana, it was the little black book that all the AA people carried around with them all day long, not the Big Book.  And the Little Red Book was a direct competitor to the Twelve Steps and Twelve Traditions, and was not only selling extremely well, but was far easier for beginners to read and understand.

So both these books were already doing better than anything Bill W. had ever written. They most certainly did NOT need New York's help.

Does anybody seriously think that the manuscript of the Twelve and Twelve should have been tossed in a file cabinet and not published, just to take over publishing some other book that was already doing well?

(2) When Richmond Walker asked the New York office to take over publishing Twenty Four Hours a Day in 1953, the response was an almost immediate "no."

See http://hindsfoot.org/RWfla3.html

Not only did they not have the money in New York to take over printing it, they did not yet, at that point in 1953, know for sure that the just-published 12 and 12 was going to be successful.

When Ed Webster and Barry Collins offered New York the Little Red Book, New York's response, naturally enough, was identical.  New York was putting all of its money into first the Twelve Steps and Twelve Traditions (in 1953), next the second edition of the Big Book (in 1955), and finally Alcoholics Anonymous Comes of Age (in 1957).

(3) And Bent, there here arose an even more important question:  Why SHOULD the New York AA office be turned into a huge publishing house, with all the financial concerns and monetary investment which that would entail?  The response by the Delegates to Richmond Walker made it clear that they most certainly did NOT see that as the proper role of the New York AA office:

"Comment by the Delegates indicated they felt it unwise to set a precedent in the case of this booklet and expressed fear that A.A. Publishing 'would be flooded with similar requests' if it did so."
 
 
| 5667|5630|2009-05-05 13:18:14|Jim M|Re: Is the silkworth.net site down?|
Good day my AAHistoryLover friends!
 
The problem is the doctors wrote me out of
work for a year on two separate occasions. I
was unable to continue working after July 24th
2007 and am using Bender And Bender to obtain
Social Security.

So, although the activation fee to get the
http://silkworth.net/ site back online is
quite small, I nevertheless do not have it
at this point.

It is frustrating to say the least. I do hope
I am able to get it back online soon. Just
haven't figured out how yet.
 
Hope you are all doing well!

Yours in service,
Ever grateful,
Jim M.

silkworthdotnet@yahoo.com
(silkworthdotnet at yahoo.com) 
| 5668|5656|2009-05-06 10:35:15|momaria33772|Re: Publishing the 24 Hour book|
Hi All,

Thanks to Bruce for his reply which brings up
a related issue that I would like to address.
The original question and some of the responses
referred to the book being refused by the
"New York AA Office". There may be some who
do not understand that the decision was really
made by the representatives of all the groups
in the US and Canada. The "New York AA Office"
followed the decision made by these representa-
tives (Delegates).

There seems to be a feeling by some that GSO
runs things, often in opposition to the groups
and members. I think it is our responsibility
to make it clear that we are the them that
makes these decisions.

* * * *

I'd like to share one other thought I have had
every time anyone has brought up publishing of
any materials like these. Would the people who
love and use the 24 Hour book be prepared to
have it changed at some future Delegate
Conference based on some objection that
someone in my home group had and got submitted
to the Conference Agenda?

For those who don't believe that could happen,
I would point out that both the fourth edition
versions of the Foreward and Dr. Bob's Nightmare
have been changed based on submissions by
members and groups in the US and Canada. I
could easily see today's version of the 24 Hour
Book being radically different from the one
originally published.

Jim H.
| 5669|5656|2009-05-06 10:44:02|Archives Historie|Re: Publishing the 24 Hour book|
From the Daytona Florida Archives,

The moderator GFC is absolutely right on
and correct.  Not a penny was kept here in
Daytona and was all past on to GSO.  We have
the papers to prove this fact also.
 
So when you visit Daytona please come in and
visit the archives display in our Intergroup
office where you mary see these papers and
much much more.  

 Thank you.  David in Daytona

- - - -

Subject: Publishing the 24 Hour book
To: AAHistoryLovers@yahoogroups.com
Date: Monday, May 4, 2009, 12:20 AM

FROM THE MODERATOR:

Richmond Walker's papers, which are in one of
the Florida AA archives, show that Rich
took this profit every year and gave it to the
Daytona Beach AA group, which in turn sent the
entire sum to the New York office.

As long as Rich and the Daytona Beach AA
group were publishing the 24 Hour book (1948
to 1954), they never kept a penny of the
profits from its sale for themselves.

GFC
| 5670|5656|2009-05-06 10:48:38|Charlie Parker|Re: Publishing the 24 Hour book|
What were the changes to Dr Bob's Nightmare
and which foreword was changed??

Charlie Parker
Ace Golf Netting
828 Wagon Trail
Austin, TX 78758
Toll free 877-223-6387

-----Original Message-----
From: momaria33772
Sent: Monday, May 04, 2009 4:51 PM

I'd like to share one other thought I have had
every time anyone has brought up publishing of
any materials like these. Would the people who
love and use the 24 Hour book be prepared to
have it changed at some future Delegate
Conference based on some objection that
someone in my home group had and got submitted
to the Conference Agenda?

For those who don't believe that could happen,
I would point out that both the fourth edition
versions of the Foreword and Dr. Bob's Nightmare
have been changed based on submissions by
members and groups in the US and Canada. I
could easily see today's version of the 24 Hour
Book being radically different from the one
originally published.

Jim H.
| 5671|5671|2009-05-06 11:33:29|Ben Humphreys|Re: the 24 Hour book and spirituality vs. religion|
I always heard that the Conference turned it
down (the 24 Hour Book) on the grounds it was
too religious. Live and learn. Thanks for
your explanation. We all used it when I came
in and I still use it everyday.
| 5673|5672|2009-05-06 12:44:24|Glenn Chesnut|Re: the 24 Hour book and spirituality vs. religion|
Ben Humphreys (message 5671) said "I always
heard that the Conference turned it down
(the 24 Hour Book) on the grounds it was
too religious."

Yes, I have heard people say that too, but that
was not so.  In fact, the reason why the 24 Hour
Book became so popular in AA so quickly,
was because it provided a replacement for a
book which some AA members DID regard
as "too religious," namely, The Upper Room.

From 1935 until the publication of the 24 Hour
Book in 1948, the main meditational book used
by AA people was this Southern Methodist
publication called The Upper Room.

And as noted, the reason why AA people all
over the US and Canada began using the 24 Hour
Book right away, was because they wanted a
meditational book that was not filled with so
much Christian religious phraseology.
 
To them, the 24 Hour Book seemed perfect as
a substitute for The Upper Room precisely
because IT WASN'T VERY RELIGIOUS in the
traditional Christian sense. No references
in the 24 Hour Book to Jesus or requirement of
belief in Christ, and hardly any scripture
quotations.

Richmond Walker, the AA member who wrote the
24 Hour Book, was sensitive to these issues.
His father, Joseph Walker, had been one of the
leading atheists in the United States (he wrote
a book defending atheism, and was one of the
signers of the original Humanist Manifesto).
Rich himself, his son told me, attended the
Unitarian Church:

http://www.uua.org/aboutus/index.shtml

"Unitarian Universalism is a liberal religion
with Jewish-Christian roots. It has no creed.
It affirms the worth of human beings, advocates
freedom of belief and the search for advancing
truth, and tries to provide a warm, open,
supportive community for people who believe
that ethical living is the supreme witness of
religion."

THE UPPER ROOM

http://hindsfoot.org/uprm1.html

"From 1935 to 1948, most A.A. members read
The Upper Room every morning for their morning
meditation. Although the Oxford Group had the
greatest influence on the development of early
A.A., this little paperback booklet may well
have been the second greatest influence on
early A.A. spirituality. This article gives
selections from the readings in some of the
issues of The Upper Room published in 1938 and
1939, along with commentary explaining some of
the ideas which A.A. drew from this source:
the understanding of character and character
defects, happiness as an inside job, the
Divine Light within, warnings against being
too imprisoned by doctrines, dogmas and church
creeds, the dangers of resentment, instructions
about how to pray, entering the Divine Silence,
learning to listen to God, opening the shutters
of my mind to let in the Sunlight of the Spirit,
taking life One Day at a Time, and above all,
remembering that God is present with me at all
times: 'Nearer is he than breathing, closer
than hands or feet.'"

See the Upper Room website at http://www.upperroom.org/

THE UPPER ROOM AND ROMAN CATHOLIC SPIRITUALITY

The Upper Room is not only read and used by
people from a number of different Protestant
denominations, but many Roman Catholic families
over the years have also kept copies of The
Upper Room in their homes for their own private
devotions.

In fact, the Southern Methodists have always
had strong links to the Roman Catholic tradition
as well as the Anglo-Catholic tradition.  So
for example, as Fiona Dodd pointed out to me,
the Upper Room website currently includes
instructions on the spirituality of St. Ignatius
Loyola (1491-1556), who was the spiritual master
whom both Sister Ignatia and Father Ed Dowling
looked to as their great spiritual guide:

http://www.upperroom.org/methodx/thelife/prayermethods/

http://www.upperroom.org/methodx/thelife/prayermethods/ignatian.asp

http://www.upperroom.org/methodx/thelife/prayermethods/examen.asp

But this too is a very religious approach,
making heavy use of traditional Christian
language and imagery.

Richmond Walker's Twenty-Four Hours a Day
broke with that almost completely, and
devised language and imagery which could be
used by anyone who believed in a transcendent
Higher Power and the need to practice love,
unselfishness, honesty, and purity in our
daily lives.
| 5674|5674|2009-05-06 12:55:50|nuevenueve@ymail.com|Correspondence between Bill W. and Fr. Pfau|
Hello Group:

I was reading part of Fr. Ralph Pfau's "The
Golden book of Sanity" and remember Fr. Pfau
wrote something approximately like this:

>It is one of the AA glories that the individual
makes his election in subjects of AA without
waiting for the interference or criticizing
from the part of his companions<

referring to a letter to him from Bill W.

The question is, is there a website/book/other
in which one could find all the correspondence
between Bill W. and Fr. Ralph Pfau?

Thanks as always.
| 5675|5674|2009-05-06 13:21:05|Glenn Chesnut|Re: Correspondence between Bill W. and Fr. Pfau|
In Message�5674, <nuevenueve@ymail.com> asked
where we could find the correspondence between
Bill W. and Fr. Ralph Pfau.

I am glad you asked this question.

When Amy Filiatreau was the New York AA
Archivist, she very kindly located several of
Bill W.'s letters referring to Ralph Pfau,
letters referring to one particular question
I had asked her about.� Bill was unhappy with
both Fr. Ralph and Lillian Roth because they
had broken their anonymity in print (Fr. Ralph
in his autobiography which he published in Look
magazine in 1958 and Lillian Roth in her
autobiography, I'll Cry Tomorrow, which came
out in 1954.

But I got the impression from Amy that there
were a whole lot more letters in which Bill W.
was either writing to Fr. Ralph or mentioning
his name in a letter to someone else.

Unfortunately, I have so far been unable to
find out whether anyone kept Fr. Ralph's papers
after his death.� One of his nieces, who took
care of a lot of things after his death, told
me that she did not know where they had gone,
or even if anyone had kept them at all.� The
Convent of the Good Shepherd in Indianapolis,
where he was the Confessor, is no longer in
existence, I have been told. If his papers
still exist any place, it is possible that
there might be copies of letters from him to
Bill W. there.

If anybody knows where Fr. Ralph's papers are
now, or if anybody would like to go through the
AA Archives in New York looking for references
to Fr. Ralph in Bill W.'s correspondence, it
would certainly be useful to AA historians.


REFERENCES:

See Father Ralph S. Pfau and Al Hirshberg, "A
Priest's Own Story," Look, Vol. 22, No. 5
(March 4, 1958): 84-97; and "Out of the Shadows,"
Look, Vol. 22, No. 6 (March 18, 1958): 85-98.

Lillian Roth, I'll Cry Tomorrow (New York:
Frederick Fell, 1954). Lillian first joined
A.A. in 1946.

New York A.A. Archives: see especially
letters from Bill to Dean B. (Indianapolis)
on February 11, 1958; and Bill to George S.
(Philadelphia) on June 2, 1958.
| 5676|5666|2009-05-08 13:31:25|Arthur S|Re: Publishing the 24 Hour book and Little Red Book|
The statement below, regarding assumed difficulties in obtaining money in
1952 and 1953 to print the 12&12, is not consistent with its source
reference to "Pass It On (pages 355-6):"

==============================================

"(1) We remember how Bill W. had encountered such enormous difficulties in
obtaining the money to publish the Big Book in 1939. In 1952 to 53, he met
even more difficulties in obtaining the money to publish the Twelve Steps
and Twelve Traditions. Finally, in desperation, he entered into a deal with
Harper and Brothers, a commercial publisher, where two editions would be
published, one for AA members, and the other a commercial version (for fifty
cents more per copy). By later standards, this would probably have been
regarded as a breach of the Traditions, but it was the only way Bill could
figure out to raise the money to print his new book. See Pass It On, pages
355-6."

==============================================

Reliable source reference show no such notion of difficulties in raising
funds for publication of the 12&12 or of any other of Bill's works from the
time of the establishment of the General Service Conference in 1951. In fact
the record shows very much the opposite.

Based on a 1951 Conference advisory action recommending that AA literature
should have Conference approval, the Alcoholic Foundation Board formed a
special Trustees’ committee on literature to recommend to the 1952
Conference literature items that should be retained and future literature
items that would be needed. Bill W also reported to the 1952 Conference on
the many literature projects he was engaged in.

Bill's projects reported in the 1952 Conference final report were: (1)
Up-dating the story section of the "Big Book" to provide a more truly
representative cross-section of AA recovery stories; (2) A new series of
anecdotal analyses of the Twelve Traditions; (3) A series of orderly,
point-by-point essays on the Twelve Steps; (4) "A kind of a popular history
of AA and its ideas of recovery, tradition and service"; (5) A book on the
application of AA philosophy to the "total problem of living" and (6) A
reference manual stating our total experience with the whole idea of service
functions.

The 1952 Conference unanimously approved the Board proposals and Bill's
projects. For Bill, this resulted in publication of:(a) "The Twelve Steps
and Twelve Traditions" in 1953; (b) “The Third Legacy Manual” in 1955 and
renamed “The AA Service Manual” in 1969; (c) The 2nd edition Big Book in
1955; (d) “AA Comes of Age” in 1957; (e) “The Twelve Concepts for World
Service” in 1962; and (f) “The AA way of Life” in 1966 and later renamed to
“As Bill Sees It” in 1975.

In regards to the 12&12, "Pass It On" (pg 356) states that "The book was an
immediate success." The 12&12 sold 29,567 copies in 1953 compared to Big
Book sales of 23,296 copies.

Both the 12&12 and "AA Comes of Age" were sold commercially through Harper &
Brothers with the consent of the General Service Conference (Traditions
notwithstanding). In Bob P's "Unofficial History of AA" it states that in
1952 "Bill asked to be released from routine duties in order to concentrate
on writing: updating the story section of the Big Book and writing a new
series of essays on the Twelve Steps and Twelve Traditions. The Literature
Committee reported ten projects had been completed, and ten more were
suggested by the Delegates. Volunteers couldn’t accomplish all this work, so
the Conference approved employment of professional writers’ in AA (p 183)."

I'd like to know what source documents give the impression of "difficulties
in obtaining money." It doesn't seem to be historically accurate/factual.

Cheers
Arthur

- - - -

RESPONSE FROM GLENN C.

Arthur,

I cited Pass It On, pages 355-6.

If the New York AA office was rolling in money,
then why did they enter that commercial
agreement with Harper and Brothers over the
two editions of the Twelve Steps and Twelve
Traditions?

If they didn't need the money, and didn't HAVE
to do it in order to get the Twelve and Twelve
published at all, then that commercial profit-
making deal doesn't look very cricket to me.

Glenn

-----Original Message-----
From: Glenn Chesnut
Sent: Monday, May 04, 2009 2:25 PM
To: AAHistoryLovers group
Subject: Publishing the 24 Hour book and Little Red Book

> In 1952 to 53, he met even more difficulties in
> obtaining the money to publish the Twelve Steps
> and Twelve Traditions.  Finally, in desperation,
> he entered into a deal with Harper and Brothers,
> a commercial publisher, where two editions would
> be published, one for AA members, and the other
> a commercial version (for fifty cents more per
> copy).  By later standards, this would probably
> have been regarded as a breach of the Traditions,
> but it was the only way Bill could figure out
> to raise the money to print his new book. 
> See Pass It On, pages 355-6.
| 5677|5672|2009-05-08 13:48:09|Arthur S|Re: the 24 Hour book and spirituality vs. religion|
In Bob P's "Non Approved AA History" manuscript he notes the following (pg
211) regarding the Twenty-Four Hours a Day book,:

"The history of AA literature is also told in the history of what was not
published. Several Conferences had to deal with the request that the
Twenty-Four Hours A Day book be adopted as AA literature, since it was
written by an AA member and was in widespread use in AA (It was copyrighted
and published by Hazelden and hence was not available. Also, being written
in specific religious language, it would be inappropriate.) ..." [Note: Bob
P wrote this in the mid-to-late 1980s]

The 1953, 1954 and 1972 Conferences faced the question of accepting
publication rights on the “Twenty-Four Hours a Day” book written by AA
member Richmond W.

The 1953 Conference postponed the matter to allow review prior to the 1954
Conference with the recommendation to: "Ask the Delegates to weigh this
question for submission to the 1954 Conference: Does the Conference feel it
should depart from its purely textbook program by printing non-textbook
literature such as the "24 Hour Book of meditation?"

The final 1954 Conference report states the following: "The Conference was
asked to consider the offer of the publisher who wished to give to AA
Publishing, Inc. publication rights to the booklet, 'Twenty-Four Hours a
Day.' A two-page letter from the publisher, favoring this proposal and
answering certain objections to the proposal, was read to the Conference.
The letter noted that current net profit from sales of the booklet is about
$5,300 annually. Requests that AA Publishing, Inc. undertake publication of
the booklet have been received from many areas, largely as the result of
suggestions by the present publisher, it was reported. Comment by the
Delegates indicated they felt it unwise to set a precedent in the case of
this booklet and expressed fear that AA Publishing 'would be flooded with
similar requests' if it did so. The Delegate from the State in which the
booklet is published said it was the consensus of his group and of his area
that the proposal not be approved. Following full discussion of the
proposal, the Conference adopted a resolution that publication rights to
'Twenty-Four Hours a Day' not be accepted and further asked that the
publisher be thanked for his offer."

The 1972 Conference Literature Committee recommended that: "The 24-Hour Book
not be confirmed as Conference-approved literature."

Cheers
Arthur

- - - -

RESPONSE FROM GLENN C.

Bob P.'s account is confused. At the time of
the 1953-54 discussion, the Twenty Four Hour
book was NOT being published by Hazelden.
It was being published by Richmond Walker himself
under the sponsorship of the Daytona Beach
AA Group.

The reasons given for New York not taking over
its publication at that time were (as you note
above):

(1) "fear that AA Publishing 'would be
flooded with similar requests' if it did so."

(2) From the wording of the question which the
1953 Conference put to the 1954 Conference,
it seems to have been a possible issue (to
them) that the Twenty Four Hour book was
"non-textbook literature."

What would that have meant in 1953?

When some folks tried to raise the issue again
in 1972 (a year after Bill W.'s death),
Bill P. is correct in saying that it was now
effectively a dead issue, since Hazelden now
owned the copyright, and would not be expected
to give it up.

Glenn
| 5678|5672|2009-05-08 14:02:54|Glenn Chesnut|Re: the 24 Hour book and spirituality vs. religion|
From: "trysh travis" <trysh.travis@gmail.com>
(trysh.travis at gmail.com)

I'd like to politely disagree about the role
religion played in the Conference decision not
to approve *24 Hours a Day.* I have seen
Richmond Walker's correspondence with the GSO
and Literature Committee members on this matter
at the Archives in New York, and it is fairly
clear there that religiosity was an issue.

In a letter to O.K.P. dated 18 Feb. 1954,
Walker wrote angrily about the rebuff he'd
received from the Conference. Describing the
official response to the proposal that "AA
Publishing should accept the publication
rights to the book *24 Hours a Day,*" Walker
claimed that "favoring this proposal, the
statement is made: 'The Book is accepted and
used by a number of AAs who say they find it
helpful.'" In opposing this proposal, two
statements are made. One is, 'If a precedent
is set, through acceptance of this offer, how
would the movement be able to deal with the
problem of many other booklets, for which
Conference approval would undoubtedly be
sought?....' The 2nd Statement is 'Since the
booklet is regarded by some as having religious
overtones, how could the movement justify its
entrance into a field of publishing in which
misinterpretation and misunderstanding could
arise?'"

After noting somewhat snippily that *24 Hours*
is a "book," not a "booklet," Walker goes on to
respond to what must have been a delegate's
or a committee's "statements" at some length:

"This book carefully refrains from any mention
of religion, and it has no more 'religious
overtones' than the Big Book. It is largely
spiritual and inspirational, but so is the
book 'Alcoholics Anonymous.' ... There is no
mention of religion in the whole book, for
instance, the word 'Christ' or 'Jesus' is
never mentioned, nor is it ever advised that
we go to church. Where then, is the 'religion'?
... we have a spiritual program" why try to
deny it? ... I do not think that either of
these statements opposing the proposal have
been fairly stated, nor do I think that they
have any basis in fact."

(RW to OKP, Box 73, Folder C.)

We lack a "smoking gun" where someone explicitly
states "AAWSO does not want to take over
publication of the book because it is too
religious," but the content of this letter
makes it pretty clear, I think, that Walker
got that message.

Further, in a response to an "Ask-It Basket"
question at the 1968 Conference, "Why can't we
have a 24-Hour book printed by G.S.O.?" the
statement was made that "The 'Twenty-Four Hours
a Day' book was offered to A.A.W.S. some years
ago. The Conference then felt it was too
spiritually or religiously oriented. A.A.W.S.
would be reluctant to put out a similar book.
since it has no wish to compete with this book.
"The A.A. Way of Life' seems to serve the
same need." (Conference Report 1968, p. 27).

I think it is important to note this evidence
of uneasiness with Walker's religiosity. The
logistical and procedural reasons the Conference
had for declining the book were real, but so
was a skittishness about the book's palpable
Christian overtones.

I say they are "palpable" because while Walker
is correct that Christ, Jesus, and church are
never mentioned in *24 Hours,* it routinely
alludes to and quotes from the Christian Bible.

(I'm just skimming through my copy at random
here .... Quote from St. Paul, 26 April;
references to parable of the Prodigal Son,
12-13 March; quote from Mark 13:13, "he that
endureth to the end, the same shall be saved,"
19 Feb, etc.) Walker is clearly drawing on
many other spiritual sources-- including, as
Glenn has pointed out elsewhere, the "New
Thought" beliefs he probably developed in the
Emmanuel Movement in Boston. Even if it
doesn't dominate the book, however, there is
a clear pattern of Christian imagery and
language present, enough that Walker's claim
that "there is no mention of religion" seems
a bit naive, and also enough, I think, so that
reasonable people might find the book too
"religious."

I discuss why the Conference might've been
particularly concerned about this issue in the
mid-1950s in my forthcoming book (which, as
some of you know, I have been working on for
MANY 24 hours!). We're still a few months
away from the publication date, but you can
get a preview of the finished product here:

http://www.uncpress.unc.edu/browse/book_detail?title_id=1647.

Trysh T.
| 5679|5672|2009-05-08 14:32:17|rick tompkins|Re: the 24 Hour book and spirituality vs. religion|
Thank you, Glenn, for the reports on the early AA use of the Upper Room
periodical from the United Methodist Church and the phenomenal demand for
the Twenty-Four Hours A Day book.

"The Upper Room" was always available, for free or with a small-sum mailed
subscription, in the Narthex (the 'lobby') of my home Methodist Church and
I'm sure it's made available there today.

It can still inspire me, but not in the manner that Twenty-Four Hours A Day
led me in my early sobriety.

AAWS' Daily Reflections wasn't available until 1990 and the "24 Hours Book"
was the second reading at all of the Groups I attended, and its use remains
widespread here in Illinois.

It's an available book printed nearby in Minnesota and I wonder if that's
one reason for its prevalence in the Midwest.there are still Steering
Committee discussions on which daily book to read at Group meetings and I'm
sure that when AAWS assembles the second Daily Reflections (as currently
proposed) there'll be a new round of more discussions.

The content of the 24 Hours book's format can still find its way into an AA
meeting, "can we hear the AA Thought For the Day?" and all three sections
are normally read. And, it reminds the group of the actual calendar date, to
boot, LOL.

Apart from the "thought," the "meditation," and the ending 'question' the
"Meditation For the Day" comes directly from the Oxford Group movement's use
of God Calling by Two Listeners (A.H. Russell, Editor). Richmond W. either
excerpted verbatim or rewrote many of the same daily messages from God
Calling, bringing it home to AA recovery and spiritual growth.

I wonder if he was ever approached by Oxford Groupers (or Moral Re-Armament
members) on his use of the older "Two Listeners" work. Was he accused of
being "not maximum" or worse? Perhaps by the time Richmond finished his
draft in the early 1950s, God Calling was an historically obscure item.

The "Two Listeners" daily meditations are still in print by a few publishers
and I was fortunate to find a used copy years ago.



In the 24 Hours book, some of the Meditations follow directly from the
Thought and others seem completely disjointed from the lead Thought, but the
textual 'dance with the power of God' reinforced my dwindled Faith early on.
I like to think that Richmond's work was assembled and written as a
recovered AA's resource to find and rediscover faith in the Trinity of an
almighty God.

I chose my most effective concept of a Higher Power as the workings of the
Holy Spirit and have found others who found the same HP along the way. My
belief in the "Son" is ultimately an AA outside issue but it's an 'inside
job' for this ex-drunk!

The apostle Paul writes that the 'worldly wisdom is not God's wisdom.' My
path of recovery led me full circle to my belief in "the peace of God that
surpasses all understanding" and I am a better person for it. Richmond W.'s
effort took the wheel for a while on that path.

With serenity to all,

Rick, Illinois



On a side note, when Works Publishing and/or A.A. Publishing declined taking
on the responsibilities of publishing the 24 Hours book, the Little Red
Book, or any other suggestions, it really had no choice---the funding wasn't
available, period. Hence, the dual-publishing of the 1953 12+12 with Harper
Brothers helped its distribution, along with the same dual publishing of the
1957 AA Comes of Age with Harper's.

Even the fledgling GSO in England politely, in 1954, declined to publish the
12+12 in the UK for lack of funds. ---R.

- - - -

FROM GLENN C.

Rich had gotten sober once for two and a half years
(1939-1941) in the Oxford Group, but then he went
back to drinking again.

From 1941 to May of 1942, Rich was not only back to drinking again, he was putting away so much alcohol that he had to be hospitalized several times, lying there suffering through the D.T.'s. But still he could not stop. "I was lying in a hospital when my wife sent a lawyer to tell me she did not want me around any longer. In this she was certainly justified -- I was of no use as a husband or father to my children." He and Agnes had been married about nineteen years at the time. He was forty-nine years old, and everything was now destroyed. It was clear to one and all that he was a hopeless alcoholic, and as he said in his lead, "my wife rightly refused to put up with it any longer."

So he was very definitely "not maximum"!

Finally, in May 1942, he joined the newly founded AA group
in Boston, and never drank again. And also got back with his wife and family again.

He says at the beginning of the Twenty Four Hour
book that he obtained permission from Dodd, Mead
and Company for adapting material from "God Calling
by Two Listeners" for use in the fine print section
at the bottom of each page.

Glenn C.

A SHORT BIOGRAPHY OF RICHMOND WALKER:

http://hindsfoot.org/rwfla1.html
http://hindsfoot.org/RWfla2.html
http://hindsfoot.org/RWfla3.html

(based on his memoirs plus some of the
autobiographical passages in the Twenty
Four Hour book)
| 5680|5672|2009-05-08 14:43:10|Lee Nickerson|Re: the 24 Hour book and spirituality vs. religion|
I remember a discussion I had with Frank M. about the 24 hour book. I came away thinking that the only reason that AA did not conference-approve this book was because it would set a precedent other than AA publishing and creating their own literature. It seems that most AAs I know are self-fancied writers and if there was a part of the Conference that approved any writing that was submitted, there would probably have to be a separate office somewhere just to handle that load. I don't see or hear about the 24 hour Book much in my area but it was the top recommended reading when I got sober. I am satisfied with the belief that if something is not conference-approved, it is not conference-non approved. We can only examine and approve so much.

- - - -

From: "John Schram" <lasenby327@surfree.com>
(lasenby327 at surfree.com)

I too had heard the the Walker book Twenty-Four
Hours a Day was turned down due to meditation and
prayer section. I had heard this came from book
"God Calling" by A J Russell.

John Schram Corona del Mar, Calif.

- - - -

From: James Flynn <jdf10487@yahoo.com>
(jdf10487 at yahoo.com)

I thought the Daily Reflections book was written
so that AA members could have a Daily Meditations
book that was conference approved. When I got
sober in 1987 it was suggested to me (by a
sponsor) that I get a 24 hour a day book, a Big
Book, the 12 &12, Living Sober, the Little
Green Book and the Little Red Book. This was
to be my "spiritual stash."

Apparently this was standard operating procedure
in some parts of the country before the Daily
Reflections book was published. I say this
because I have corresponded with many other
people in AA who were given similiar directions
by their sponsors.

Later it seemed that there was some anti-hazelden,
anti-treatment sentiments going around the
program and people stopped advocating the use
of Hazelden publications and chips. Hazelden
or "Hazelnut" as some critics liked to call it,
became the object of derision. Evidently this
was because they represented "watered down" AA,
in some people's minds. The irony of this is
that books like the 24 hour a day book actually
placed more of an emphasis on the spiritual
angle than some conference-approved AA literature
did and was not filled with "psychobabble" or
"treatment concepts" as some people like to
claim.

Sincerely, Jim F.

- - - -

From: "grault" <GRault@yahoo.com>
(GRault at yahoo.com)

I think it may be a bit of a stretch to say
flatly that the Conference did not turn down
the 24 Hour book offer because it was too
religious. In fact, that may have been one of
the reasons, at least in the minds of some or
many of the voting Delegates. The Conference
Report cites the other reason (would be flooded
with requests), but of course tact would
suggest avoiding also saying that the book was
too religious. Many GSC discussions and delegate
motives do not find their way into the GSC
Report.

Clearly, 24 Hours is less spcifically Christian
than The Upper Room, but it often has a Christian
ring to it, quotes the bible, etc.

And incidentally, it seems to me that saying
that the GSC actions are performed "by us"
is true only to about the same extent that
actions by the U.S. Congress are actions "by
us" who live in the United States. Not a
criticism, just an observation.
| 5681|5681|2009-05-08 14:48:38|Shakey1aa@aol.com|Two questions on Grapevine items|
Question #1-
I have 2 different mini Grapevines. One has a picture of mountains on the
cover and says "every month,all year"
AA Grapevine
our meeting in print
it lists AA Steps and Traditions,Serenity Prayer,AA History,I am
Responsible, and Unity Declaration
I got this one around 1995 and was told that it was no longer going to be
printed.

In the audio tapes I received from the Kay Stewart Collection of Akron, I
found an earlier copy of this mini Grapevine. It is orange and white and has
pictures of Bill & Bob rather than the sketches in the newer copy.

They were loaded with AA History and make for an easy introduction to AA
History for someone new to AA.
Does anyone know the history of this mini-Grapevine? When & Why they were
produced and why they were stopped .


Question #2-
I have 3 copies of "The Best of Bill"-from The Grapevine
The earliest are 5 separate pamphlets in a packet. They are Faith,
Fear,Honesty,Humility, and Love. It shows July 1965 as a publishing date.
The middle one is a single booklet, blue gray in color and on the first
page says"NOTE: The statistics on pages 4 and 5 were current in 1961. AA
membership is now estimated to be close to two million worldwide."
It shows copyrights of 1958,1961,1962,1986,1989,and 1990.
The latest is book like and has a foreword that says "In 1988, as a
result of the many requests over the years for the reprints of five of these
articles--"Faith", "Fear", "Honesty", "Humility"and "Love"--a Collection
entitled "The Best of Bill was Compiled"
Were there more than these three publications of this Grapevine edition?
It appears that there may have been one from 1961.

Yours in Service'
Shakey Mike Gwirtz
Phila, Pa. USA
Please remember the 13th NAW in Sept on the left coast. It's our
workshop..bring someone new.
| 5682|5656|2009-05-08 14:51:30|momaria33772|Re: Publishing the 24 Hour book|
Hi Charlie,
Each year Delegates are assigned to various committees within the Conference. Those committees are comprised of Delegates, Trustees and the GSO Staff.

When the 4th Edition was being prepared, it was decided to keep working copies down to as few people as possible. There were fears that if everyone reviewed the work in process some stories might get out and our Copyright might get compromised. Therefore the Literature Committee members were the ones who saw the final copy and sent a recommendation to approve it to the full Conference. The 2001 Conference approved and it was sent to publication. I was fortunate to know the Delegate from my Area who was on that literature Committee and I know that she took her responsibility very seriously and did the very best she could in the review and approval process.

Once the book came out, the fellowship found some things they didn't like. In 2002, some members objected to the sentence in the Forward to the Fourth Edition that said "Fundamentally, though, the differnce between an electronic meeting and the home group around the corner is only one of format". Many of our members disagreed with this assesment. The Literature Committee recommended that the sentence be deleted. The 2002 Conference agreed and the Forward was changed.

One of the goals for the Fourth Edition was to keep it roughly the same size while introducing new stories to help new people relate. In the process, some existing stories were edited and punctuation was updated. As people read the book, some noticed the differences in their favorite stories. At the 2003 Conference, the Literature Committee recommended against restoring "The Housewife Who Drank At Home", Me, An Alcoholic?", "Another Chance", and "Freedom From Bondage" to the Third Edition version.

There had been an earlier Conference Advisory Action saing that Dr. Bob's story should not be changed without written permission of 3/4 of all registered groups. The punctuation in "Dr. Bob's Nightmare" had been updated from the Third Edition version. Many of us thought that was within the spirit of that Advisory Action since it did not change the content and since that kind of editing had occurred in earlier editions. Some members submitted an Agenda item because they thought that even minor changes violated the previous Advisory Action and that no Conference had approved the specific changes. At the 2004 Conference, the Literature Committee recommended against restoring the punctuation in "Dr. Bob's Nightmare" to that of the Third Edition. When this recommendation came to the Conference, A Floor Action was submitted and the full Conference overrode the Literature Committee. When our Delegate gave his Conference report he told us that he was prepared to vote against the change in accordance with the wishes of many of us in the area. He finally voted for the Floor Action because he saw that it was an issue that was deviding AA and while he had an obligation to our Area, he had a bigger obligation to AA as a whole. I was never so proud of someone who disagreed with me as I was that day.

I also saw a post that said that Hazeldon also edits and changes publications. While that may be true, the point that I was making is that the if AA were to accept a book for publication, the author would no longer own it. The fellowship could change it in significant ways without even consulting the original author. This includes content as well as grammer or punctuation.

My wife and I are tapers from the St. Pete, Florida area. We have a lot of people with 50 Plus years of sobriety. When I record them at a group anniversary or at their anniversary, I will sometime send a copy to the GSO Archives. I always have to provide a release to GSO. Theoretically this gives them the right to splice it any way they wish. Of course, I don't expect them to do that. It is just that I have given up all rights just as the author of a book would have to do.

Jim H

--- In AAHistoryLovers@yahoogroups.com, "Charlie Parker" wrote:
>
> What were the changes to Dr Bob's Nightmare
> and which foreword was changed??
>
> Charlie Parker
> Ace Golf Netting
> 828 Wagon Trail
> Austin, TX 78758
> Toll free 877-223-6387
>
> -----Original Message-----
> From: momaria33772
> Sent: Monday, May 04, 2009 4:51 PM
>
> I'd like to share one other thought I have had
> every time anyone has brought up publishing of
> any materials like these. Would the people who
> love and use the 24 Hour book be prepared to
> have it changed at some future Delegate
> Conference based on some objection that
> someone in my home group had and got submitted
> to the Conference Agenda?
>
> For those who don't believe that could happen,
> I would point out that both the fourth edition
> versions of the Foreword and Dr. Bob's Nightmare
> have been changed based on submissions by
> members and groups in the US and Canada. I
> could easily see today's version of the 24 Hour
> Book being radically different from the one
> originally published.
>
> Jim H.
>
| 5683|5683|2009-05-08 15:03:10|Glenn Chesnut|Richmond Walker's Life|
Richmond Walker's own autobiographical memoir:

http://hindsfoot.org/rwvt.html

(Bill Pittman thought that this was a transcript
of a lead which Rich gave in Rutland, Vermont in
1959, which was the way this was first posted on
the Hindsfoot site.  Mel Barger and I eventually
came to feel, however, that this was more likely
a written memoir composed by Rich at some point.)
 
A short biography of Richmond Walker:

http://hindsfoot.org/rwfla1.html

http://hindsfoot.org/RWfla2.html

http://hindsfoot.org/RWfla3.html

(Based on the preceding memoir plus some of the
autobiographical passages in the Twenty Four
Hour book.)
| 5684|5672|2009-05-08 15:06:00|Arthur S|Re: the 24 Hour book and spirituality vs. religion|
Trysh

I can't prove it, but despite the "religious"
claims made by the Conference and others, I
would not discount the potential effect that
acceptance of the 24 Hour book would have had
on the more mundane matter of Bill W's royalty
agreement. The 1951 Conference approved an
increase of Bill's royalties from 10% to 15%.
The final Conference report states:

=============================

"It was reported that the Trustees of the Foundation, following Dr. Bob's death, had voted to increase Bill's royalty on the Big Book from 10 per cent to 15 per cent. This author's royalty would also apply to other Books the Trustees are anxious to have Bill prepare for their consideration in the future. The chairman reported that Bill insisted that this increase be approved by the General Service Conference. A motion approving the action of the Trustees was approved unanimously by the Delegates.

In addition, the Conference approved unanimously a motion recommending to the Trustees of the Foundation that steps be taken to insure that Bill and Lois receive book royalties so long as either one shall live. This motion was adopted after it was disclosed that under the existing arrangement Bill would have no legal basis for claiming royalties upon the expiration of the Big Book copyright and that no provision exists for Lois in the event of Bill's prior death.

It was pointed out that, in the original stock set-up of Works Publishing, Inc., Bill had assigned royalties to the Foundation. Later, he had turned over to the Foundation his original 200 shares of stock, whose recent earnings have averaged $7,000-$8,000 [note: $62,000-$71,000 in 2008 dollars] annually. Thus, at one period Bill had neither stock or royalties.

Prior to World War II, Bill had an average weekly income of about $30 [note: $455 in 2008 dollars] from proceeds of the "Rockefeller dinners." Later he received a drawing account of $25 a week, enabling him and Lois to move to Bedford Hills (N.Y.).

When war broke out, with the possibility that he might be recalled to active duty, Bill suggested, on the basis of his authorship of the Big Book, that he be granted a royalty on book sales, as a means of providing income for Lois. This has been Bill's only source of income, with one exception, since that time. The Trustees have repeatedly offered to place him on a salaried basis, but these offers have been declined.

The "exception" occurred several years ago when it was discovered that Bill's annual income for the preceding seven years that averaged $1,730---slightly more than $32. a week. The Trustees thereupon made a grant to Bill equivalent to $1,500 for each of those seven years, out of which he was able to purchase his Bedford Hills house.

Inflation and the decline in book sales have combined to cut Bill's income practically in half in the past year. The five per cent increase in royalty means that his earnings will once more approximate those of three years ago.

The possible implications of "professionalism" in his relation to the movement have troubled him deeply, Bill reported. He concluded that there was "no other way to go on" and that as long as he is devoting his full time to the movement, even though he would not object to a hair shirt himself, "he had no business putting one on Lois."

=============================

It seems that it would have been very awkward (at best) for Bill to justify claims to royalties on his yet-to-be-written works when one of the most popular books circulating in the Fellowship was being offered gratis. That's just speculation on my part but it seems plausible. I'd suggest the same consideration for the "Little Red Book" (one of my favorites).

Cheers
Arthur

-----Original Message-----
From: AAHistoryLovers@yahoogroups.com [mailto:AAHistoryLovers@yahoogroups.com] On Behalf Of Glenn Chesnut
Sent: Friday, May 08, 2009 3:04 PM
To: AAHistoryLovers group
Subject: [AAHistoryLovers] Re: the 24 Hour book and spirituality vs. religion

From: "trysh travis" <trysh.travis@gmail.com>
(trysh.travis at gmail.com)

I'd like to politely disagree about the role
religion played in the Conference decision not
to approve *24 Hours a Day.* I have seen
Richmond Walker's correspondence with the GSO
and Literature Committee members on this matter
at the Archives in New York, and it is fairly
clear there that religiosity was an issue.

In a letter to O.K.P. dated 18 Feb. 1954,
Walker wrote angrily about the rebuff he'd
received from the Conference. Describing the
official response to the proposal that "AA
Publishing should accept the publication
rights to the book *24 Hours a Day,*" Walker
claimed that "favoring this proposal, the
statement is made: 'The Book is accepted and
used by a number of AAs who say they find it
helpful.'" In opposing this proposal, two
statements are made. One is, 'If a precedent
is set, through acceptance of this offer, how
would the movement be able to deal with the
problem of many other booklets, for which
Conference approval would undoubtedly be
sought?....' The 2nd Statement is 'Since the
booklet is regarded by some as having religious
overtones, how could the movement justify its
entrance into a field of publishing in which
misinterpretation and misunderstanding could
arise?'"

After noting somewhat snippily that *24 Hours*
is a "book," not a "booklet," Walker goes on to
respond to what must have been a delegate's
or a committee's "statements" at some length:

"This book carefully refrains from any mention
of religion, and it has no more 'religious
overtones' than the Big Book. It is largely
spiritual and inspirational, but so is the
book 'Alcoholics Anonymous.' ... There is no
mention of religion in the whole book, for
instance, the word 'Christ' or 'Jesus' is
never mentioned, nor is it ever advised that
we go to church. Where then, is the 'religion'?
... we have a spiritual program" why try to
deny it? ... I do not think that either of
these statements opposing the proposal have
been fairly stated, nor do I think that they
have any basis in fact."

(RW to OKP, Box 73, Folder C.)

We lack a "smoking gun" where someone explicitly
states "AAWSO does not want to take over
publication of the book because it is too
religious," but the content of this letter
makes it pretty clear, I think, that Walker
got that message.

Further, in a response to an "Ask-It Basket"
question at the 1968 Conference, "Why can't we
have a 24-Hour book printed by G.S.O.?" the
statement was made that "The 'Twenty-Four Hours
a Day' book was offered to A.A.W.S. some years
ago. The Conference then felt it was too
spiritually or religiously oriented. A.A.W.S.
would be reluctant to put out a similar book.
since it has no wish to compete with this book.
"The A.A. Way of Life' seems to serve the
same need." (Conference Report 1968, p. 27).

I think it is important to note this evidence
of uneasiness with Walker's religiosity. The
logistical and procedural reasons the Conference
had for declining the book were real, but so
was a skittishness about the book's palpable
Christian overtones.

I say they are "palpable" because while Walker
is correct that Christ, Jesus, and church are
never mentioned in *24 Hours,* it routinely
alludes to and quotes from the Christian Bible.

(I'm just skimming through my copy at random
here .... Quote from St. Paul, 26 April;
references to parable of the Prodigal Son,
12-13 March; quote from Mark 13:13, "he that
endureth to the end, the same shall be saved,"
19 Feb, etc.) Walker is clearly drawing on
many other spiritual sources-- including, as
Glenn has pointed out elsewhere, the "New
Thought" beliefs he probably developed in the
Emmanuel Movement in Boston. Even if it
doesn't dominate the book, however, there is
a clear pattern of Christian imagery and
language present, enough that Walker's claim
that "there is no mention of religion" seems
a bit naive, and also enough, I think, so that
reasonable people might find the book too
"religious."

I discuss why the Conference might've been
particularly concerned about this issue in the
mid-1950s in my forthcoming book (which, as
some of you know, I have been working on for
MANY 24 hours!). We're still a few months
away from the publication date, but you can
get a preview of the finished product here:

http://www.uncpress.unc.edu/browse/book_detail?title_id=1647.

Trysh T.
| 5685|5672|2009-05-08 21:54:15|John Barton|Re: the 24 Hour book and spirituality vs. religion|
We should also remember that Bill inserted
various "Christian Bible" snippets in both the
Big Book and the Twelve and Twelve. It also
appears as though he used significant Christian
thought although veiled in his discussions of
"foundations and cornerstones" in Chapter 4
and elsewhere.
 
AA and its early literature were very "spiritual"
(i.e non-denominational religious) in nature 
and AA is the fruit of a tree that was called
the Oxford Group, a "First Century Christian
Fellowship".
 
Bill also quoted the bible regularly in his
private correspondence.
 
God Bless
 
John B.

- - - -

From: "Rich Foss" <rich.foss@comcast.net>
(rich.foss at comcast.net)

It is interesting to note that the first prayer
in the 24 hour book is a Sanskrit proverb.
Does that suggest that it is a translation of
a Hindu prayer?

- - - -

From: Jared Lobdell <jlobdell54@hotmail.com>
(jlobdell54 at hotmail.com)

Both GOD CALLING and GOD AT EVENTIDE (same two
listeners) are available now, and GOD CALLING
has been a staple of Christian publishers
(including Spire and Revell) for the last
-- what? -- three quarters of a century? We
know Bill didn't care to link AA too closely
to the OG (MRA, whatever) -- not sure any
other reason is needed for his opposing (and
thus AA's opposing) a book based on a well-known
OG book.

- - - -

From: Glenn C. <glennccc@sbcglobal.net>
(glennccc at sbcglobal.net)

Jared,

Other than the automatic writing, what
distinctive Oxford Group doctrines do you
see in God Calling by Two Listeners, which
Richmond Walker copied over into Twenty-Four
Hours a Day?

Other than the automatic writing, I have
never found anything in God Calling that
seemed to me to be an identifiably Oxford
Group idea: no talk of the Four Absolutes,
no Five C's, no statement of the necessity
of making restitution, no confession by the
Two Listeners of their own sins. And most
importantly, no indication that the Two
Listeners had ever attended Oxford Group
meetings themselves.

Glenn
| 5686|5686|2009-05-09 12:38:25|jenny andrews|24 Hour Book|
Since the 24 Hour book (like the Bible!)
is not Conference-approved, how did sending
profits from its sale to GSO (between 1948
and 1954, when it was being printed under
the sponsorship of the Daytona Beach AA
Group) square with Tradition Seven?

Laurie A.
| 5687|5687|2009-05-09 12:54:28|Bill Lash|Mike Wallace Interview with Lillian Roth (1956)|
The interview may be seen on your computer as a video at:

http://solstice.ischool.utexas.edu/tmwi/index.php/Lillian_Roth

- - - -

A TRANSCRIPT OF THIS VIDEO:

THE MIKE WALLACE INTERVIEW
Guest: Lillian Roth
Saturday, April 5, 1958
WALLACE: Good evening. Tonight we go after the latest chapter in the story of a woman who fought her way back from alcoholism and despair, to become again one of the most compelling figures in show business. She is Lillian Roth, a million dollar film star at eighteen, an alcoholic at thirty, a great torch singer only five years ago and today a woman with a new story to tell.

If you're curious to know why Lillian Roth says that the past five years have been among the most difficult in her life, if you want to hear her thoughts on her conversion to Catholicism, and if you want to know why Miss Roth says that despite her recent success, she is forever trying to fill what she calls an aching, a frightening void within herself, we'll go after those stories in just a moment. My name is Mike Wallace, the cigarette is Parliament.

(OPENING CREDITS)

WALLACE: We'll talk with Lillian Roth in just a moment.

(COMMERCIAL)

WALLACE: And now to our story. Several years ago, an all but forgotten entertainer by the name of Lillian Roth, wrote a brutally frank autobiography called I'll Cry Tomorrow. It was made into a successful Hollywood film. Miss Roth herself was swamped with offers to appear in television, nightclubs. Since then Miss Roth has forged a new life, which she has written about in a new book, to be published later this month, called Beyond My Worth.

Lillian, first of all, let me ask you this: After your remarkable comeback a few years ago I'd imagine that the general public's impression of you is that of a happy and successful woman, who has finally found her way. Yet, in your new book, Beyond My Worth you wrote this: you said: "I've had mornings recently when I woke up and my whole life seemed in chaos and I've said to myself, I've fallen back... I've fallen back again." Why have you felt that way?

ROTH: Well, Mike, I guess it's something that stems from my childhood. I've never quite felt up to of the many amazing things that happened to me. I've never felt at school that I was as pretty as the next child, or as clever as the next child, and anytime anything happens to me, I just thought it was luck. And that was mostly all through my life, and if I did a performance and the audience were wonderful to me, I thought it really wasn't good enough, it could have been better. I've never felt quite adequate, and because...

WALLACE: And so even now, in spite of the fact that you have overcome what obstacles you have overcome...

ROTH: Well, you see, when I say: Beyond My Worth, I honestly feel I haven't done anything extraordinary. The public has been amazing. I've gotten mail from all over the world you'd think I was a miracle woman. And I'm not! It's through these people and with the help of God that I have been able to overcome so much, but the inadequacy and the guilt within me is still very strong and many times I feel I'm just not what they... I'm not what I seem to be.

WALLACE: I gather that you find a real responsibility, an awesome responsibility in the very fact of your comeback.

ROTH: I think that the battle of success is probably more difficult than the climb. People expect too much from you -- or rather, you want to be all that people expect from you, I shouldn't say that they expect too much of me because they're pretty good about it -- But it isn't only that you have to deliver the gift of your entertainment as the good Lord gifted you, but there are other things in your life and I've never professed to be a saint or a martyr. There are many people in the world overcoming greater problems which I tell of in Beyond My Worth. But comparatively speaking, mine seems simple, but this inner conflict, this inner thing that I have, I think too telling the truth about it makes people realize that they're not alone. You see people used to be able to say, "Lillian, let me help you up," after I took that first long step alone.

WALLACE: Yes.

ROTH: But now, through the mail I've started to feel that people were wondering if they could talk up there to me. And I'm not up there; I don't want to be up there where the people are concerned only as a performer. I want to be right alongside with them.

WALLACE: You get a tremendous number of letters, I gather, calls from people who are also in a kind of pain, and trying to find their way and figure you've done it, and perhaps you can help them to find it for themselves.

ROTH: Well, I... it isn't just problem letters I get. After all I'm not the know-all, see-all, and I haven't the answer to everything, but the type mail I get comes from psychiatrists, doctors, writers, priests, ministers, and there are lonely ministers, nuns, and priests all over the world and I can read between their lines too, and they think that this certainly shows the grace of God being bestowed and my difference of course is that I don't think God graces one person and not the next. But I am very grateful for their affection.

WALLACE: Tell me this: Does the fear of sliding back, of hitting rock-bottom again, does that worry you, or do you feel you're over that hump?

ROTH: Well, they say that... I mean, even if you should slip back a little, it isn't really slipping back. If you fall slightly, that's just another step up. I mean to step down is to step up. Sometimes we're forced to be knocked down a little bit, and then we gather our forces together, and we're that much stronger when we go again. I don't think... I think once you've hit the bottom you're not afraid down there. You just feel you don't want to disappoint people.

WALLACE: Of course one of the things that sparked your comeback was your book, I'll Cry Tomorrow... and I'm sure this latest book, which is also quite revealing, will do your career no harm. Let me ask you this: Did you never think it undignified, Lillian; did you never think it in bad taste for a woman to write so candidly of her personal life and of the life of others?

ROTH: Truthfully, I wasn't happy about any of it... I think I told you when I spoke to you a year ago... there's no glory in being a glorified alcoholic. If these were the steps I had to take, and there seemed to be a force that worked it out... I know when I first worked on my book coming from Australia 10 years ago, and through the years -- speaking of I'll Cry Tomorrow -- I shelved it. I closed the book and said: 'That woman!'

But after this is your life, After Ralph had prevailed on me, and even there I didn't want to do it. I was hesitant. It was terrible panic when I first went to Australia. It... it just isn't a good feeling to know that you have other gifts, but I rated what was done. I mean, I rated the fact that I didn't deserve any better than to be called an alcoholic and I don't know why I should have expected extra...

WALLACE: But, why did you want to write about it? Why did you want to tell and, and not only about yourself, but you wrote fairly graphically about, for instance, about being beaten by one husband, about your wedding night with another husband, a fairly prominent man, about emotional scenes with your mother. Why have... why did you find it necessary to write about these things?

ROTH: Well I didn't feel that I was writing an expose, I felt I was disclosing rather than exposing. My husband felt from the inception that if I wrote everything out... I remember when I first went to a hospital for slightly mentally unbalanced, from 12, 13 years ago, I said even then I wanted to write a book... but then they told me everybody that comes in here has a book to write. So I kept it to myself for some time. But Bert told me it isn't a case of being a martyr. He said this, "In telling all and freeing yourself, and the world being a big jury, they're very fair; and in doing that, maybe somebody along to this will be helped." I'm not going to tell you that my thought was I'm going to go out and be a martyr now and help the world. I didn't feel that way; I was frightened to death when this book came out.

WALLACE: Diana Barrymore, who wrote a somewhat similar book, told us that she did it as a catharsis to get the past out of her system. Was that...? You smile when I say that.

ROTH: Well, I really... I'm not living my past any more. I'm creating new thoughts and new habits. A priest once told me, this may answer it by a thought, that there are certain bad characteristics or formation of a bad character that is always there with bad habits, but you can create good habits and work on them so often that you form a new character and I feel that if... I'm not speaking, necessarily about Miss Barrymore, but anyone that continues to live as they lived in the past, isn't doing anything to send out a message or to help someone in distress. Not that they have to. But what is the sense of the book? If you're going to go to all this embarrassment, you might be helpful while doing it. And I... I think it has... well, I shouldn't speak about what it's proven, but it has helped many people be able to overcome certain pain that they've had.

WALLACE: I'm certain of that. Have you ever wondered, though, why the American public seems to be so fascinated with this kind of story? Is it possibly just the desire to look... to look across the courtyard into somebody else's open window?

ROTH: Well, I think where my story is concerned, it goes back to an old philosophy that I read that said, "In each man's heart there's a secret sorrow that the world knows nothing about." And often we call a man 'cold' when he's really just sad. And I think that humanity feels that their sorrow is for you and their compassion is for you, but it has touched a part of their hearts that they will not open the door themselves. They won't even begin... and in the subconscious the tie is there...

WALLACE: They see a little of themselves in you and that is why they want to read and hear and...

ROTH: Yes, and... and even youngsters that write to me, they tell me they understand the problems at home more and I just think it's reached, that's all.

WALLACE: Let's look at some of the things you write about. One of them, which helped you rehabilitate yourself, has been religion. In your new book, you write with complete assurance... "God loves me." How do you know He does?

ROTH: Because I think God is all loving, just as a parent would be, that they love their children good, bad or indifferent. And it's often been said, I believe, sum and substance of the Bible is that little black sheep that strayed away, that worries him so very much, He hopes it will come back some day.

WALLACE: Lillian, who is God?

ROTH: God is everything that's quite wonderful and the... you know I always quote because I think that the authenticity of a thing... After all I'm a new writer, I don't even know if I have a great talent except of telling of myself and giving of myself. But a man like Emerson says that God made... almost everything He made had a crack in it... and I thought that was such a good thought. We have... we don't have this feeling of perfection, but to please Him we'd like to improve ourselves. And I think he's all loving and he's always there, we just don't always know it.

WALLACE: Let me pursue this a little more specifically. You were born into a Jewish family, yet several years ago you converted to Catholicism. Why was Judaism apparently unsatisfactory, unfulfilling for you?

ROTH: Oh, I don't think that Judaism was a case of unfulfillment, I think that Catholicism is a fulfillment of Judaism as far as the acceptance of the Messiah. It... My only difficulty has been in the last two years with all my respect to the Church because it doesn't make me right and the Church wrong, I can't go in and say now this is Lillian's way of doing it. I just felt that certain man made dogma little things simple as a child. They say "Come as little children." Well, some of the little flaws or that I felt were flaws, flaws within myself -- the question -- were child like things, and I have never denied my Judaism and as a matter of fact, I learned...

WALLACE: But how -- wait -- How can you convert from Judaism to Catholicism and yet not deny your Judaism?

ROTH: Well, of course, I have a different theory. I believe that an Irishman's an Irishman, a Jew is a Jew, an American-Irishman, American Jew. I can't see saying that it is merely a religion, I don't go along with that. I think Christ on the Cross which I spoke to you last time was a Jew who never denied his Judaism and Christian came from the word "Follower of Christ" and so therefore that's an acceptance of the Jewish Messiah and he stated he came to fulfill the law, so I don't see where there's a denial of Judaism or... how can you deny what you are?

WALLACE: You didn't feel the least bit disloyal when you turned from Judaism as a religion to Catholicism as a religion?

ROTH: Well, in this way, the physical sense, the material sense, I do believe there is a time in the Bible that Christ says that "They will mock you in my name sake and that..." and it did come in the minority. People were very good about it, they didn't care how I found God as long as I had Him, but I don't think there was too much resentment. I did have feelings of guilt but I would have to rise above it and try to get into a spiritual way and to my own self be true. You know Mike, they wrote about you in the LaGorian which Father Clyber who is a Jew and a priest convert to Catholicism and he sends me the LaGorian and it's strange, a few weeks ago they had an article where you asked the Catholic Church some questions.

WALLACE: Yes.

ROTH: While I was reading it, I also read an article about the face... Five Faces of a Hypocryte and I thought to myself, one of the things were those that professed to be a Christian, you know, and wear the face of a hypocrite, and I thought that went along with my thinking, that if I were to take and to continue taking sacraments, at a time when I felt in the eyes of God, I didn't go along with it, I would be wearing that face of a hypocrite. And, although I'm lonely, not belonging at the moment...

WALLACE: You... Have you forsaken Catholicism now?

ROTH: Well I... I hope God hasn't forsaken me, that's the main point and I feel that in conscience I can look up to Him and that what is right to do, he will lead me to. One wonderful thing about the Catholics and the Catholic Church, and my own people too is that they don't desert you, you may desert them but they say you shall be back. But I think it's along the lines of wherever the good Lord wants you, that's where you'll be.

WALLACE: You were a member of Alcoholics Anonymous?

ROTH: Yes.

WALLACE: Did you regard that...? -- are you still a member of AA?

ROTH: Well I follow the principles. I believe with AA, of course I don't advise this for a newcomer, but I think just as you get well, after you come out of a hospital, I don't think that you have to sit in the hospital, come back every day; I think you use the medicines and in this case it's the suggestions and principles of AA.

WALLACE: Did you regard...? -- Do members of AA regard it themselves as kind of a religion?

ROTH: No, to the best of my knowledge, they believe that AA will direct people back to their own religions or give them some spiritual contact with God.

WALLACE: Back in 1955, one of the co-founders of Alcoholics Anonymous wrote a thought provoking pamphlet in which he warned former alcoholics against, resuming what he called, quote: "our old and disastrous pursuit of personal power and prestige, public honors and money." He suggested that these are egotistical, self-seeking ephemeral things and if the alcoholic or the former alcoholic were to lose them again, that could shatter a person all over again. Now you are a fairly ambitious woman. Do you ever feel that perhaps you're pushing... pursuing the dangerous course now in going after prestige, money, public honor once again?

ROTH: Well I'm pretty sure that when the good Lord put us on this earth, he knew that there were human footsteps to take and he certainly doesn't want us to be a ward of a state. Whatever our job is, whether we're a truck driver and go back to trucking, or a waitress go back to the waitress. Every job is important in life and mine was to go back to singing and as I said earlier, there's no glory in it. Now, these rules that you read; you see, when I joined AA there was no such thing as a rule. There were suggestions. I wasn't anonymous, I... when I was drinking, of course, and I didn't wish this type publicity but I have found the press to be fair. I've said it over and over again: it came out and they could just, as well, have gone to the morgue and dug up any story. I don't think that there is glory in saying: Look, I want a lot of gold stars; I want to be up in lights 'cause I'm a cured alcoholic. I mean, it's a little bit ridiculous, I feel that I'm now after 5 years or 12 years that I have had my sobriety, free from the bonds of sympathy. I don't feel if the public comes back three and four times or I'm asked to appear places that many times that they come back to see what an alcoholic that doesn't drink anymore looks like.

WALLACE: Lillian in a moment I'd like to ask you about something that you write of quite movingly in your new book. You write, "All people go through life with a void inside them." You write that even love and marriage probably doesn't vanish entirely that feeling of aloneness, of lostness; you say, "The void seems to remain during life." I'd like to know why you say that. And we'll get Lillian Roth's answer in just 60 seconds.

(COMMERCIAL)

WALLACE: Lillian, in your book you write, "Within us, there seems to be an aching, a frightening void we are forever trying to fill but never quite do. We're always alone." What do you mean?

ROTH: You've never felt that feeling?

WALLACE: Uh-huh.

ROTH: Well, with the hundreds of people, the thousands of people I've met, it's a strange empathy I guess I get and maybe at times contrary to belief, I'm subject to a slight melancholia but I look across a room at a person and somehow the way the shoulder is, a certain look in his face, the age of the face, I know that the man has lived a life that hasn't had any great joy in it but he's worked very hard. I never saw Death of a Salesman but I imagine the expression that I've seen on the pictures of that man's face, I've seen in so many faces and you want to go over and say, "Oh, I want to do something, say something to you."

And also I feel that when two people love each other and are married, the ache of loneliness for someone that's gone that you wish could be part of this and they're not there anymore to see it, your parents or your loved ones can see all this, and also if you have your separate little problems and you don't want to put it on one another. You don't want to tell the fears. Lots of times, -- and Bert probably is watching tonight, he's in California, he hasn't been too well and it's our first time we've been apart in 12 years but you see we're not really apart -- but a lot of times does that void... he may have an ache or pain, he says, "I don't want to tell Lillian." I may have a certain worry, I think he almost made me come to New York so that I wouldn't be there to worry; but it's not just me or just Bert, it's... I don't know whether it's a longing to a return properly, Freud said: to the mother... the original birth state or to a humanity and those of the Church who are so longing to return to God, but we are surely never complete here on this earth.

WALLACE: Are you going to...? -- Do you believe that you will find your completeness after life?

ROTH: Oh well, I certainly hope and I feel like I'm on the verge of some discovery and I don't like to delve too much because I don't want to go back to Bloomingdale's, they'll say this gal is odd, but I know that Lecomte du Noüy you recall the book that fascinated me so, the physicist that wrote Human Destiny, he said that the odd person of today is just the normal person, you know a century from now when you have these dreams and ideals. And I think all those wonderful stars and planets that we're trying to reach so hard, we're going to sit all around them one day in the hereafter and those will be the different stages until we'll reach our final place.

WALLACE: You mentioned Freud. Have you ever thought about analysis?

ROTH: Well I did have a doctor, A. A. Bill who passed away... sent me to the original place to rest my little mind when I was thirty-four years old and up there they didn't believe in my particular case that there should be deep analysis. They feel that it takes about a year and a half and if you can't discover what's wrong in a year and a half, that's bad. And if it takes any longer, it's real bad. If there's nothing wrong, there will be something wrong and I don't mean to interfere with the psychoanalysis but that was Doctor Bill's advice where I was concerned.

WALLACE: Lillian, when you add it all up, all of the tragic things that have happened to you, all of the unhappiness that rarely comes to one human being, and I ask this question perfectly seriously, have you ever or do you now ever regret the fact that you were born?

ROTH: No, no. Look I knew my mother and I knew my father and so many wonderful people, I think it's all been worth it. I think I have a greater appreciation for life than I ever had with all my little hesitancies, a greater gratitude. I'm gradually learning more compassion and understanding and I just hope I can be. I don't intend to be or hope to be a saint but I hope I can, in some measure, repay the good that's come to me. And, I don't mean that as a Pollyanna or Little Orphan Annie glad all over, Annie Rooney, is that it? I just think that I... I think life has been very good to me and it takes those steps to give you that appreciation.

WALLACE: Lil, what makes you happiest?

ROTH: Well I don't think that there's any way to judge a complete happiness. I don't think there's such a thing as "happiness". I know my little dogs though, you know our two little dogs out on the coast, and I got very lonesome... Do you think I have time to...?

WALLACE: I'm sorry we only have about fifteen seconds.

ROTH: Oh... well I have the cutest little things about dogs. I think that we all get a great joy from the animals... one thing in the world that loves you without question.

WALLACE: Lillian, thank you for coming and spending this half hour and I know lots of people who want to read your new book Beyond My Work.

ROTH: Thank you, Mike.

WALLACE: Few come back stories have been as compelling as Lillian Roth's, perhaps because it seems to be a story that has no end, no artificial happy conclusion. Miss Roth's comeback has been in the truest sense the search for her self. It has also been an inspiration for other searchers. I'll be back in a moment with a rundown on next week's guest, one of the world's youngest and most embattled diplomats from one of the world's youngest and most embattled countries.

(COMMERCIAL)

WALLACE: Next week we go after the story of violence in the Middle East, the threat to world peace from hostility between the Arabs and Israel. Our guest will be the Israeli Ambassador to the United States and the United Nations, Abba Eban. If you're curious to know Ambassador Eban's answer to the Arab charge that Israel endangers world peace through a policy of war like expansion, and his reply to the Arab statement that his country, Israel must eventually go bankrupt, we'll go after those stories on the eve of Israel's tenth anniversary as a nation next week. Till then for Parliament, Mike Wallace. Good night.

ANNCR: The Mike Wallace Interview has been brought to you by the new High Filtration Parliament. Parliament! Now for the first time at popular price.

(CLOSING CREDITS)
| 5688|5688|2009-05-09 13:33:04|Glenn Chesnut|Travis, Language of the Heart|
By Trysh Travis

The Language of the Heart: A Cultural History
of the Recovery Movement from Alcoholics
Anonymous to Oprah Winfrey

University of North Carolina Press, January 2010

http://www.uncpress.unc.edu/browse/book_detail?title_id=1647

In The Language of the Heart Trysh Travis
explores the rich cultural history of
Alcoholics Anonymous (AA) and its offshoots
and the larger "recovery movement" that has
grown out of them. Moving from AA's beginnings
in the mid-1930s as a men's fellowship that
met in church basements to the thoroughly
commercialized addiction treatment centers
of today, Travis chronicles the development
of recovery and examines its relationship to
the broad American tradition of self-help,
highlighting the roles that gender, mysticism,
and print culture have played in that
development.

Travis draws on hitherto unexamined materials
from AA's archives as well as a variety of
popular recovery literatures. Her analysis
traces AA's embrace of the concept of addiction
as disease, the rise of feminist sobriety
discourse and the codependence theories of
the 1970s and 80s, and Oprah Winfrey's
turn-of-the-millennium popularization of
metaphysical healing. What unites these varied
cultures of recovery, Travis argues, is their
desire to offer spiritual solutions to problems
of gender and power.

Treating self-help seekers as individuals whose
intellectual and aesthetic traditions are worth
excavating, The Language of the Heart is the
first book to attend to the evolution and
variation found within the recovery movement
and to treat recovery with the attention to
detail that its complexity requires.
 
- - - -
 
Referred to in:
 
Message #5678

Re: the 24 Hour book and spirituality vs. religion

From: "trysh travis" <trysh.travis@gmail.com>
(trysh.travis at gmail.com)
| 5689|5688|2009-05-09 13:39:45|jenny andrews|Re: Travis, Language of the Heart|
Dear Trysh,

I've been following historylovers correspondence re 24 Hour book and read yr contribution with interest; I also look forward to reading "The Language of the Heart", the same title that the Grapevine gave to its compilation of Bill W's writings, which might confuse some AA's!

The blurb says your book records, inter alia, "AA's embrace of the concept of addiction as disease." Apart from the fact that AA sticks to its experience of alcoholism and does not generalise about the nature of addiction, let me quote my letter which was published in the March 2004 Grapevine, viz: "The November 2003 Grapevine loosely conflates disease with illness. The first 164 pages of the Big Book refer to alcoholism as illness or malady, rather than disease. As Bill W. said, when he addressed the National Clergy Conference on Alcoholism in 1960, 'We (AA) have never called alcoholism a disease because, technically speaking, it is not a disease entity. For example, there is no such thing as heart disease. Instead there are many separate heart ailments or combinations of them. It is something like that with alcoholism. Hence, we did not wish to get in wrong with the medical profession by pronouncing alcoholism as a disease entity. Therefore, we call it an illness, or malady - a far safer term for us to use.' A few years ago, the General Service Office in New York said in a letter to me: 'Our role as a society of recovered alcoholics helping others does not endow us with any mediacal or scientific stature. Therefore, the issue of a medical determination of a disease is something on which AA could not have a position.' If a physician said I had the disease of diabetes and that my only hope of recovery was a spiritual awakening, I would demand a second opinion. We can use disease as a metaphor for alcoholism, as in 'other spiritual diseases' (Big Book); but given the different theories about the causes of alcoholism, the Fellowship would do well not to claim any special medical expertise and thus avoid being drawn into this controversy, as Tradition Ten suggests." (saved on Grapevine digital archive).

The distinction between disease and illness is explored in John Crossan's book, "Jesus: a revolutionary biography" - Harper Collins.

Treatment centres have their own reasons for claiming all addictions are the same, and that alcoholism is a disease. It would be unfortunate if your book suggested AA took the same view.

Abundant blessings,

Laurie A. (DOS 8/10/84)

- - - -

Original Message #5688

By Trysh Travis

The Language of the Heart: A Cultural History
of the Recovery Movement from Alcoholics
Anonymous to Oprah Winfrey

University of North Carolina Press, January 2010

http://www.uncpress.unc.edu/browse/book_detail?title_id=1647

In The Language of the Heart Trysh Travis
explores the rich cultural history of
Alcoholics Anonymous (AA) and its offshoots
and the larger "recovery movement" that has
grown out of them. Moving from AA's beginnings
in the mid-1930s as a men's fellowship that
met in church basements to the thoroughly
commercialized addiction treatment centers
of today, Travis chronicles the development
of recovery and examines its relationship to
the broad American tradition of self-help,
highlighting the roles that gender, mysticism,
and print culture have played in that
development.

Travis draws on hitherto unexamined materials
from AA's archives as well as a variety of
popular recovery literatures. Her analysis
traces AA's embrace of the concept of addiction
as disease, the rise of feminist sobriety
discourse and the codependence theories of
the 1970s and 80s, and Oprah Winfrey's
turn-of-the-millennium popularization of
metaphysical healing. What unites these varied
cultures of recovery, Travis argues, is their
desire to offer spiritual solutions to problems
of gender and power.

Treating self-help seekers as individuals whose
intellectual and aesthetic traditions are worth
excavating, The Language of the Heart is the
first book to attend to the evolution and
variation found within the recovery movement
and to treat recovery with the attention to
detail that its complexity requires.

- - - -

Referred to in:

Message #5678

Re: the 24 Hour book and spirituality vs. religion

From: "trysh travis" <trysh.travis@gmail.com>
(trysh.travis at gmail.com)
| 5690|5688|2009-05-09 14:11:10|Fiona Dodd|Re: Travis, Language of the Heart|
Actually disease is mentioned on page 64 of
The Big Book. "Resentment is the "number one
offender". It destroys more alcoholics than
anything else. From it stems all forms of
spiritual disease, for we have been not only
mentally and physically ill, we have been
spiritually sick." And AA number 3, Bill D
uses the expression disease.

Disease, illness, malady? Semantics.

Fiona
| 5691|5688|2009-05-09 14:28:57|Glenn Chesnut|Re: Travis, Language of the Heart|
Laurie,

It strikes me that the question of whether
alcoholism was or was not referred to as a
"disease" during the early AA period is a
lot more complicated than you are implying.

- - - -

See for example one of the best modern
sociological studies of Alcoholics Anonymous:

http://hindsfoot.org/kas1.html

Annette R. Smith, Ph.D., "The Social World of
Alcoholics Anonymous: How It Works," with an
introduction by Linda Farris Kurtz, DPA,
Hindsfoot Foundation Series on Treatment and
Recovery (New York: iUniverse, 2007), pp. 74-75.

Annette Smith notes that:

The word "disease" appears only three times
in the A.A. Big Book. It is mentioned first on
page 64 in discussing alcoholism, then again
at the beginning of the second part of the
book in the story of Bill Dotson, the Akron
lawyer who was Alcoholics Anonymous Number
Three. When Bill Wilson and Dr. Bob visited
Dotson in the hospital, they told him he had
"a disease," and when he explained his
conversion to his wife, he told her he felt
that God had cured him "of this terrible
disease." (AAWS, 1976:187-188, 191)

However, in spite of its avoidance of the
specific word "disease," alcoholism is referred
to over and over again throughout the book
as a "sickness," a "malady," and an "ailment,"
and alcoholics are characterized as persons who
are "sick" or "ill." In the Personal Stories
section of the third edition of the Big Book,
one of the subtitles is "How Forty-Three
Alcoholics Recovered From Their Malady." [NOTE 44]

Kurtz (2002:5) states that despite the fact
that "A.A. does not promote the disease concept
of alcoholism," most members refer to their
alcoholism as a disease. However, this can be
regarded more as a metaphor than as a literal
description in the sense in which the word
disease is usually employed in technical medical
terminology (Kurtz, 1979:199-202). Use of this
metaphor removes the stigma generally attached
to alcoholism in society, allowing A.A.
participants to see themselves as "sick"
rather than "bad" (Conrad and Schneider,
1980), and to assume the "sick role" (Parsons,
1952), so that recovery becomes possible. As
will be shown in this chapter, dealing with
and finally accepting this concept is crucial
in enabling newcomers to move through the four
progressive stages of becoming integrated into
A.A.'s social world.

NOTE 44. Sick, sick person, or sickness on
pages 18, 64, 67, 90, 92, 100, 101, 106, 107,
108, 115, 139, 140, 141, 147, 149, 153, 157,
and 164.

Ill or illness on pages 7, 18, 20, 30, 44, 92,
107, 108, 115, 118, 122, 139, 140, and 142.

The words ail or ailment are used on pages 135,
139, 140.

Malady appears on pages 23, 64, 92, 138, 139,
and 165. (AAWS, 1976)

AAWS. 1976. Alcoholics Anonymous. 3rd ed.
New York: Alcoholics Anonymous World Services.
Orig. pub. 1939.

Kurtz, Ernest. 1979. Not-God: A History of
Alcoholics Anonymous. Center City, Minn:
Hazelden.

Kurtz, Ernest. 2002. "Alcoholics Anonymous
and the Disease Concept of Alcoholism."
Alcoholism Treatment Quarterly 20 (Nos. 3/4):
5-40.

Conrad, Peter and Joseph W. Schneider. 1980.
Deviance and Medicalization: From Badness to
Sickness. St. Louis: C.V. Mosby.

Parsons, Talcott and Renee Fox. 1952. "Illness,
Therapy and the Modern Urban American Family."
The Journal of Social Issues 8(4):31-34.

- - - -

It is impossible, I believe, to discuss the
issue of�why alcoholism was regarded as a
disease in early AA without a detailed and
careful study of�Sally Brown and David R.
Brown, A Biography of Mrs. Marty Mann.

We can start with p. xiii, a citation of
"Imagine Such a Disease" by the President of
the American Medical Society.

And then go on to p. 10, where the Brown's
describe the basic credo which Marty publicized
all over the United States:

"Alcoholism is a disease and the alcoholic
is a sick person.
The alcoholic can be helped and is worth
helping.
This is a public health problem and therefore
a public responsibility."

- - - -

Or let us note how the issue is discussed by
Bill Swegan, the principal spokesman for the
wing of early AA which stressed the psychological
side of AA rather than the spiritual side.

Sgt. Bill Swegan, On the Military Firing Line
in the Alcoholism Treatment Program, pp. 13-15

"Alcoholism is not a behavior problem,
but a very complex disease"

"In the past half century, more has been
accomplished to recognize, define, and
eliminate the stigma associated with alcoholism
than had been brought about in any previous era.
At the heart of this change has been the partial
removal of the old principle of defining
alcoholism by the behavior it produces, and
the progress that has been made in solving
many of the mysteries surrounding the disease.
It is an illness, and this is now recognized
by most health agencies, medical treatment
facilities, and therapists.

Some resistance to the disease concept still
remains however among law enforcement people,
who often still wish to regard it completely
as a behavior problem. And this is also usually
true among the members of the alcoholic's
family. We must not forget that parents,
brothers and sisters, spouses and children,
are the ones who are constantly exposed to
the negative consequences of the alcoholic
behavior. It is difficult indeed for families
to think of alcoholism as a disease, when they
are the ones who are most immediately subjected
to all of the financial and social pressures
caused by the alcoholic family member, and
they are the ones most likely to suffer
physically from the alcoholic's rages and
tantrums and automobile accidents ....

Because even the major components of behavior
differ widely from alcoholic to alcoholic, it
is easy for someone who is an alcoholic to
pretend to himself that he is not. I certainly
did that to myself when I was in my twenties:
convincing me that I was in fact an alcoholic
was a very difficult process, even though when
you read my story, this may seem preposterous.
How could I conceivably not have known, quite
early on, that I was an alcoholic? It was
because people would point at so-and-so, and
say that he was an alcoholic, and I seemed to
myself to be totally different from that person,
in numerous essential ways. Therefore --
I would try to convince myself -- if he is an
alcoholic, then I am not, because I am not
the same as him.

Since alcoholism produces guilt and destroys
the alcoholic's feelings of self-worth, this
produces even greater barriers to responding
in any kind of positive way. If I had to admit
that I had become an alcoholic, then I would
feel even guiltier than I already did back
when I was in my twenties (which was overwhelm-
ingly great), and my almost totally-demolished
sense of self-worth would have been even
further destroyed. So I fought any attempt
by others to try to convince me that I had
a problem with drinking.

We must continue working to educate people
about the true nature of alcoholism. It is
not a behavior problem, and the kind of guilt
I felt about my compulsive drinking was
inappropriate. I had to do something about
it, and I had to do it before I was totally
destroyed by it. But becoming ill is not a
matter for which one should feel guilt, nor
is contracting an illness something which
should shatter one's sense of self-worth. We
do not blame sick people in a civilized society,
but help them to get well again.

And if I myself fall prey to some treatable
disease, from which I could recover by taking
appropriate steps, the intelligent response
is not to feel that I have become worthless,
but to take those steps which I must take to
bring about my recovery."

- - - -

If you want to talk about what Jellinek
believed and said, you have to ask "Jellinek
when?" because he changed his position over
a period of time. But he is most often
remembered for his 1960 book which was
entitled�"The Disease Concept of Alcoholism."

And Jellinek also means his AA disciples,
like Searcy Whaley in Dallas, Texas, to whom
Bill W. sent Ebby to see if Searcy could get
him sober.

- - - -

What I'm trying to say here is, that if you
want to discuss the question of whether or not
alcoholism is properly to be regarded as�a
"disease" or an "illness" or a "malady" (or
as something else entirely), this is perfectly
all right. And we can talk about our own
theories about what is "good AA" and what is
"bad AA."

But once you start talking about "what the Big
Book says" and "what early AA people believed,"
you have to go back and actually read the early
documents, and accurately report what those
folks actually said on that subject.

Glenn C. (South Bend, Indiana)
| 5692|5672|2009-05-09 14:31:02|trysh travis|the 24 Hour book and spirituality vs. religion|
Responding to Art's comment about the impact that "the acceptance of the 24
Hour book would have had on the more mundane matter of Bill W's royalty
agreement," I agree that this was a consideration for the Conference, and I
think comparing the responses Bill (and the delegates, and the New York
office generally) had to *24 Hours* and to *The Little Red Book* is key.

From my reading of the correspondence, I'd say that in both cases, there
were concerns about whether the "spirituality" on offer in the books was
maybe a little too Christian for comfort, combined with anxieties about how
the books' popularity might cut into the revenue generated by Big Book sales
and necessary to keep the work of the GSO alive. Add to this the steady
stream of letters from people who wanted to publish their own guides to AA--
often 12-Step ideas mingled in with suggestions about diet, exercise, or the
power of positive thinking-- and you get an interlocking set of problems
that must've assumed nightmarish proportions.

What impresses me most about this history is the constant willingness to
search for a middle ground for consensus decision-making. "Live and let
live" is a lesson that a lot of big organizations today could benefit from
adopting as their motto!

Trysh T.
| 5693|4040|2009-05-13 10:36:12|azmikefitz|Early black AA members|
--- In AAHistoryLovers@yahoogroups.com,
"hesofine2day" wrote:
>
> Does anyone know the identity of the first
> black woman in AA?


I am in the process of having and old audio
library digitized, Several of the talks that
I have found are labeled "colored group", one
group was called group #43 and the panel
discusses the steps. Dated 1959. I'll look
for earlier ones.

Mike F.
| 5694|5694|2009-05-13 10:38:02|Shane|Is there anyone with 60 yrs or more of sobriety still alive?|
I live in Upland, California, which is 40 miles east of
Los Angeles. On June 27,2009 we are having a birthday party
for Dick C. of Ontario, Ca. He is 95 yrs old and has 60 yrs
of sobriety. We were told that he is the oldest living
member of AA with 60 yrs of sobriety.

Does anyone know of any other AA member still living who
is that old with 60 yrs or more of sobriety???

His two sons, and the local AA community would like to know.

Shane P.
Area 5 Archivist
| 5695|5688|2009-05-13 12:43:37|marionoredstone|Re: illness vs. disease|
ADDITIONAL COMMENTS:

From <MarionORedstone@aol.com>
(MarionORedstone at aol.com)

Footnotes from my upcoming book Inside
these Rooms

From E. Kurtz, PhD, Monograph Alcoholics Anonymous
and the Disease Concept of Alcoholism (2000)

In 1938, while preparing the manuscript of the
A.A. Big Book, Bill Wilson asked Dr. Bob Smith
(a proctologist) about the accuracy of referring
to alcoholism as a disease or one of its synonyms.
Bob's reply, scribbled in a large hand on a
small sheet of his letterhead, read: "Have to
use disease -- sick -- only way to get across
hopelessness," the final word doubly underlined
and written in even larger letters.

(Smith in Akron to Wilson)

The answer William Griffith Wilson gave when specifically asked about alcoholism as disease after he had addressed the annual meeting of the National Catholic Clergy Conference of Alcoholism in 1961:
“We have never called alcoholism a disease because, technically speaking, it is not a disease entity. For example, there is no such thing as heart disease. Instead there are many separate heart ailments, or combinations of them. It is something like that with alcoholism. Therefore we did not wish to get in wrong with the medical profession by pronouncing alcoholism a disease entity. Therefore we always called it an illness, or a malady --– far safer term for us to use.”

In A.A.’s pamphlet, 44 Questions, the answer to the question What is Alcoholism? It is said:
There are many different ideas about what alcoholism really is. The explanation that seems to make sense to most A.A. members is that alcoholism is an illness, a progressive illness, which can never be cured but which, like some other illnesses, can be arrested. Going one step further, many A.A.s feel that the illness represents the combination of a physical sensitivity to alcohol and a mental obsession with drinking, which, regardless of consequences, cannot be broken by will power alone.

- - - -

From GFC: what does the Big Book actually say?

3 TIMES:
The word "disease" appears three times
in the A.A. Big Book. It is said
explicitly (in the first instance) or implied
by context (in the other two usages) that
alcoholism is a "spiritual disease."

It is mentioned first on page 64 in
discussing alcoholism:

"Resentment is the 'number one' offender.
It destroys more alcoholics than anything
else. From it stem all forms of spiritual
disease, for we have been not only
mentally and physically ill, we have been
spiritually sick. When the spiritual malady
is overcome, we straighten out mentally
and physically."

Note that the words disease, ill, sick,
and malady are treated by Bill Wilson
here as exact synonyms. All four words
meant exactly the same thing in the Big
Book when it was published in 1939.

Then again at the beginning of the second part
of the book in the story of Bill Dotson, the
Akron lawyer who was Alcoholics Anonymous
Number Three, the word disease is also used.
When Bill Wilson and Dr. Bob visited
Dotson in the hospital, they told him he had
"a disease," and when he explained his spiritual
conversion to his wife, he told her he felt
that God had cured him "of this terrible
disease."

So the word disease may only appear 3 times
in the Big Book, but in each instance, it was
a vitally important time, where Bill Wilson
was talking about the very heart and core of
the AA program.

19 TIMES:
Sick, sick person, or sickness on pages
18, 64, 67, 90, 92, 100, 101, 106, 107,
108, 115, 139, 140, 141, 147, 149, 153,
157, and 164.

14 TIMES:
Ill or illness on pages 7, 18, 20, 30, 44, 92,
107, 108, 115, 118, 122, 139, 140, and 142.

ONLY 6 TIMES:
Malady appears on pages 23, 64, 92, 138, 139,
and 165.

ONLY 3 TIMES:
The words ail or ailment are used on pages 135,
139, 140.

- - - -

From: Laurie Andrews <jennylaurie1@hotmail.com>
(jennylaurie1 at hotmail.com)

Friends,

I don't recall using the phrase "what early
AA people believed"; I quoted Bill W and the
Big Book.

Bill cautioned against describing alcoholism
as a disease entity and went so far as to say
AA didn't use the term, preferring malady,
sickness etc. Disease is only mentioned once
in the first part of the book, where the
program is outlined; here the reference is to
"spiritual" disease, and I'm not sure how a
physician would be qualified to diagnose that
condition.

Bill D mentions disease in the stories section
and others might do in later editions, but
that's their personal opinion, not AA "policy".
I've read "Mrs Marty Mann: the first lady of
Alcoholics Anonymous"; she had own agenda.

Seems to me Glenn makes the same error as the
Grapevine in conflating disease with illness
(malady, ailment etc). They are not the same;
I can be ill or sick but not necessarily have
a disease. That many AA's lazily use the term
disease to describe their (and my!) condition
doesn't make it right. Ringwald (op cit)
writes: "William Miller and Ernest Kurtz, two
respected researchers and observers, compiled
various outside conceptions of alcoholism
mistakenly attributed to Alcoholics Anonymous.

AA literature, they write, does not assert

that there is only one form of alcoholism
or only one way to recover; that alcoholics
are responsible for their condition;

that moderate drinking is impossible
for every problem drinker;

that alcoholics suffer from denial and should
be bullied into treatment; or that alcoholism
is purely a physical or hereditary disorder.
AA's core beliefs do, however, resonate with
or resemble those of other fields from which
it has often borrowed or which it has influenced."
In meeting after meeting I hear AA's making
these and other claims; these opinions are
also often voiced at public information
gatherings by those who simply haven't studied
the sources.

Till the shadows flee away,

laurie A.
| 5696|5696|2009-05-13 13:50:36|buckjohnson41686|Change to foreword, 4th ed. of Big Book|
Foreward to 4th edition was changed, page xxiv,
line 10. First printing has "Fundamentally,
though, the difference between an electronic
meeting and the home group around the corner
is only one of format."

This was deleted, not sure which printing.

- - - -

Message #5670 from "Charlie Parker"
<charlieparker@prodigy.net>
(charlieparker at prodigy.net)

What were the changes to Dr Bob's Nightmare
and which foreword was changed??

Charlie Parker

- - - -

Original Message #5668
From: momaria33772
Sent: Monday, May 04, 2009

I'd like to share one other thought I have had
every time anyone has brought up publishing of
any materials like these. Would the people who
love and use the 24 Hour book be prepared to
have it changed at some future Delegate
Conference based on some objection that
someone in my home group had and got submitted
to the Conference Agenda?

For those who don't believe that could happen,
I would point out that both the fourth edition
versions of the Foreword and Dr. Bob's Nightmare
have been changed based on submissions by
members and groups in the US and Canada. I
could easily see today's version of the 24 Hour
Book being radically different from the one
originally published.

Jim H.
| 5697|5686|2009-05-13 14:02:56|grault|Re: profits from 24 Hour Book sent to New York AA|
No 7th Tradition problem: If the money
contributed to the GSO came from an AA member
or an AA group, it wouldn't matter how the
donor(s) earned the money (i.e., whether
through selling books, practicing law, winning
the lottery, etc.)


--- In AAHistoryLovers@yahoogroups.com,
Laurie Andrews wrote:
>
> Since the 24 Hour book (like the Bible!)
> is not Conference-approved, how did sending
> profits from its sale to GSO (between 1948
> and 1954, when it was being printed under
> the sponsorship of the Daytona Beach AA
> Group) square with Tradition Seven?
>
> Laurie A.
>
| 5698|5672|2009-05-13 14:17:56|Lynn Sawyer|Re: the 24 Hour book and spirituality vs. religion|
ADDITIONAL COMMENTS:

From: Lynn Sawyer <sawyer7952@yahoo.com>
(sawyer7952 at yahoo.com)

For our information, 'Bill's Story' refers to
Christ on pg. 11:

"To Christ I conceded the certainty of a great
man, not too closely followed by those who
claimed Him. His moral teaching -- most excellent.
For myself, I had adopted those parts which
seemed convenient and not too difficult; the
rest I disregarded."

Lynn S
Sacramento, California

- - - -

From: Baileygc23@aol.com (Baileygc23 at aol.com)

We quote Bill W to support the religious or so
called spiritual aspect of AA, but ignore Bill
W's statements, " is not a religious organization.
There is no dogma. The one Theological proposition
is a power greater than one's self. Even that concept is forced on no one."

"Additionally, he said, AA is a benign anarchy
and democracy." As far as spirituality is concerned,
it is not mine to decide if I am spiritual or not.
But I can try not to be unspiritual, and hope I
make the right guesses.

- - - -

From: "J. Lobdell" <jlobdell54@hotmail.com>
(jlobdell54 at hotmail.com)

But A. J. Russell was a leading OG writer and
known as such (FOR SINNERS ONLY which is a kind
of model for the revelations of GOD CALLING),
and GOD CALLING was unquestionably an OG book
in Bill's mind (and I think the public mind) --
and the doctrine of private revelation was
recognizably an OG doctrine. And of course,
tho' God Calling didn't have the four A's and
the five C's, Rich Walker's little black book
did, so was twice or thrice an OG book. At
least that's my interpretation of the reasons
behind the turn-down. Not that the little
black book was too religious but that it was
too Oxford Group "religious" -- I think.

- - - -

From: Tom Hickcox <cometkazie1@cox.net>
(cometkazie1 at cox.net)

I would like to note that what is not said is often more interesting
than what is said,

I can imagine the storm that could have erupted had religiosity been
given as the reason for turning down the 24 Hour Book. In my opinion
they took the easier, softer way and followed that by rejecting the
Little Red Book, which to me, at least, has much less religious
imagery, for the same reason.

I would also note that we are looking at the 24 Hour Book with 21st
century eyes. The criteria for what may be considered religious
today have shifted from what they were fifty-five years ago. I use
Emmet Fox's _Around the Year with Emmet Fox_ in my daily
meditations. To me it is less religious than _The Upper Room_ was,
but more religious than the 24 Hour Book. Post-modernism has changed
the ball game.

My point is that for its time the 24 Hour Book was not very
religious, but applying today's standards it is more so.

Tommy H in Baton Rouge
| 5699|5699|2009-05-13 14:19:55|Arthur S|Re: Publishing the 24 Hour book and Little Red Book (and Harper publ|
Hi Glenn

The written evidence on Harper & Brothers role in AA publishing (for both
the 12&12 and AA Comes of Age) points to them simply being the channel for
releasing books to the public through commercial outlets and not as an
additional source of income. In fact the board of trustees declined to
accept royalty payments from Harpers (reported to the 1954 Conference).

The 1951 Conference raised Bill W's royalties from 10% to 15%. The 1952
Conference approved a large list of publishing projects suggested by a
committee of board of trustees for future publications and approved six (6)
publishing projects proposed by Bill and then added ten (10) publishing
projects proposed by the Delegates themselves. These kind of actions do not
sustain the notion of any kind of cash crunch for publishing in the 1950s.

From what I can glean from final Conference reports, it appears that
Harper's & Brothers was brought in primarily to be the channel of
distribution of books to non-AAs through commercial channels (the key link
to them as a distribution channel was Eugene Exman of pre-publication Big
Book fame). The publishing relationship between AA and Harpers lasted well
into the 1970s.

It's a bit odd that the Conference declined to accept publication rights to
"24 Hours a Day" because, approximately two decades later there was actually
a case where a book wwas sold through GSO that was not published by AA and
whose independent authorship was clearly acknowledged. Harper was involved
in this as well. It involved the book "Bill W" by Robert Thompsen. It was
sold through GSO from 1971-1976 at which point the Conference stopped it.
That book was distributed through Harper (Harper & Row).

Back to the notion of whether there was any kind of cash crunch. The final
report of the 1953 Conference states:"After long and careful consideration,
and following a poll of Conference members, the Trustees approved the
publishing firm of Harper & Bros. as distributors of Bill's new book to
non-A.A. outlets. The Society retains full ownership of the copyright and
remains the actual publisher. The new arrangement will benefit the movement
by getting increased attention for a basic document on fundamental
principles of the Society, and through certain printing and distribution
economies. Within ten days after announcement of the new book had been sent
to the groups, orders for nearly 6,000 copies had been received at General
Service Headquarters.

In 1954, the board of trustees reported to the Conference that it "Decided
not to accept, a royalty of $.25 per copy on sales of a book on The Twelve
Steps, which had been offered by the publishers." The 1954 PI Conference
Committee recommended: "That, in connection with publication of Bill's book
"A.A. Comes of Age" we augment Harper's review list, and that no aggressive
radio or television publicity efforts for the book be made."

Finally, the 1976 Conference recommended: "That G.S.O. discontinue
distribution of the "Bill W." book [the biography published by Harper &
Row], dispose of the present supply in the most feasible manner, and notify
the Fellowship through Box 4-5-9 when the "Bill W." book is no longer
available through G.S.O. Sense of the meeting was taken that the deletion of
the listing in the catalog should be handled by overprinting or other method
as G.S.O. sees fit."

If this doesn't alter your viewpoint then I surrender.

Cheers
Arthur
| 5700|5656|2009-05-13 14:32:30|Arthur S|Re: Publishing the 24 Hour book (and comments on Conferences)|
There are numerous errors in the posting about
Conferences and advisory actions in

Message #5682 from Jim H. <jhoffma6@tampabay.rr.com>
(jhoffma6 at tampabay.rr.com).

Comments on this are embedded in the original
message:

===================================
Hi Charlie,

Each year Delegates are assigned to various committees within the
Conference. Those committees are comprised of Delegates, Trustees and the GSO Staff.
===================================

[Comments on the above]: There are Trustees Committees and there are
Conference Committees. Trustees Committees meet four (4) times a year.
Conference Committees meet one time each year at the Conference and consist of Delegates (only) with a member of the GSO staff acting as a non-voting committee Secretary. There is almost (but not quite) a one-for-one correspondence between the Trustees Committees and the Conference Committees each of which is explained in the Service Manual.

===================================
When the 4th Edition was being prepared, it was decided to keep working copies down to as few people as possible. There were fears that if everyone reviewed the work in process some stories might get out and our Copyright might get compromised. Therefore the Literature Committee members were the ones who saw the final copy and sent a recommendation to approve it to the full Conference. The 2001 Conference approved and it was sent to publication. I was fortunate to know the Delegate from my Area who was on that literature Committee and I know that she took her responsibility very seriously and did the very best she could in the review and approval process.
===================================

[Comments on the above]: The bit about copyrights being compromised if the stories got out is bogus. However, it was stated by AAWS/GSO (who also managed to lose the copyrights for the 1st/2nd edition Big Books as well as the Twelve Concepts in 2007). The 1999 Conference approved a Conference Literature Committee recommendation that: "Based on precedent in regard to previous editions of Alcoholics Anonymous, the A.A. history book, and Daily Reflections, any draft copy of the Fourth Edition of Alcoholics Anonymous be
considered a work-in-progress, and as such, is confidential; the operating principle being that any story material brought forward to the Conference Literature Committee will be done on a "for-their-eyes-only" basis adhering to the principle of the "right of decision," and not brought forward for any other general distribution until publication."

===================================
Once the book came out, the fellowship found some things they didn't like. In 2002, some members objected to the sentence in the Forward to the Fourth Edition that said "Fundamentally, though, the differnce between an electronic meeting and the home group around the corner is only one of format". Many of our members disagreed with this assesment. The Literature Committee recommended that the sentence be deleted. The 2002 Conference agreed and the Forward was changed.
===================================

[Comments on the above]: It went well beyond "some members" objecting and raised quite a wide-spread negative reaction. The recommendation of the 2002 Conference Literature Committee stated "Although the committee acknowledged the importance of electronic meetings to some A.A. members, the sentence 'Fundamentally, though, the difference between an electronic meeting and the home group around the corner is only one of format' in the last paragraph of the Foreword to the Fourth Edition, be deleted in future printings of the Big Book, Alcoholics Anonymous."

===================================
One of the goals for the Fourth Edition was to keep it roughly the same size while introducing new stories to help new people relate. In the process, some existing stories were edited and punctuation was updated. As people read the book, some noticed the differences in their favorite stories. At the 2003 Conference, the Literature Committee recommended against restoring "The Housewife Who Drank At Home", Me, An Alcoholic?", "Another Chance", and "Freedom From Bondage" to the Third Edition version.
===================================

[Comments on the above]: The 2003 Conference Literature Committee did not recommend against restoring the story changes. It "agreed to take no action." In Conference Committee protocol this means that the committee discussed the item but did not forward it to the Conference floor for a vote.

===================================
There had been an earlier Conference Advisory Action saing that Dr. Bob's story should not be changed without written permission of 3/4 of all registered groups. The punctuation in "Dr. Bob's Nightmare" had been updated from the Third Edition version. Many of us thought that was within the spirit of that Advisory Action since it did not change the content and since that kind of editing had occurred in earlier editions. Some members submitted an Agenda item because they thought that even minor changes violated the previous Advisory Action and that no Conference had approved the specific changes.
===================================

[Comments on the above]: There is no such Conference advisory action
regarding the need for permission of 3/4 of the registered groups to change Dr Bob's Story (or the Big Book or any other book). The 1995 Conference Literature Committee recommended that: "The first 164 pages of the Big Book, Alcoholics Anonymous, the Preface, the Forewords, 'The Doctor's Opinion,' 'Doctor Bob's Nightmare' and the Appendices remain as is." A floor action was submitted to the 1996 Conference to: "Propose a Conference resolution that the 46th General Service Conference recommend to the Fellowship of A.A.s of the world that the first 164 pages of the Big Book, Alcoholics Anonymous, the Preface, the Forewards (sic), "The Doctor's Opinion," "Doctor Bob's Nightmare" and the Appendices be unchanged without approval of three
quarters of groups of the world." It did not result in an advisory action. The 1997 Trustees Committee on Literature also reviewed the request and took no action.

Note: the "3/4 of the registered groups permission" applies to
the Steps, Traditions and Article 12 of the Permanent Conference Charter (i.e. the 6 "Warranties" which are also Concept 12) per advisory action of the 1976 Conference (which also approved the 3rd edition Big Book).

===================================
At the 2004 Conference, the Literature Committee recommended against
restoring the punctuation in "Dr. Bob's Nightmare" to that of the Third Edition. When this recommendation came to the Conference, A Floor Action was submitted and the full Conference overrode the Literature Committee. When our Delegate gave his Conference report he told us that he was prepared to vote against the change in accordance with the wishes of many of us in the area. He finally voted for the Floor Action because he saw that it was an issue that was dividing AA and while he had an obligation to our Area, he had a bigger obligation to AA as a whole. I was never so proud of someone
who disagreed with me as I was that day.
===================================

[Comments on the above]:

The 2003 Conference Literature Committee recommended that the punctuation be
restored but it failed to produce a Conference advisory. The 2004 Conference
Literature Committee did not recommend against restoring the punctuation
changes. It "agreed to take no action." Again, this means that the committee
discussed the item but did not forward it to the Conference floor for a
vote. It was also consistent with the action of the 2003 Conference. A floor
action was submitted at the 2004 Conference that "The punctuation in 'Dr.
Bob's Nightmare' in the Fourth Edition be restored as it appears in the
Third Edition of the Big Book, Alcoholics Anonymous." It was approved.

The Conferences from 1995-2001, in my judgment, contributed greatly to the
confusion on the punctuation changes in Dr Bob's Story. Each Conference felt
compelled to offer its own advisory action on the portions of the Big Book
to be left "as is." They were not consistent. The 1999 Conference passed an
advisory action that "The Publications Department of the General Service
Office maintain the following specific editorial responsibilities regarding
the Fourth Edition Big Book Project: Editorial 'fine tuning' such as
footnotes, punctuation, capitalization, spelling, updating, jacket
materials, page numbers, etc. ..." The 2001 Conference passed an advisory
action that "The Fourth Edition of the Big Book, Alcoholics Anonymous, be
approved keeping in mind the 1995 Conference Advisory Action which reads,
"The first 164 pages of the Big Book, Alcoholics Anonymous, the Preface, the
Forewords, 'The Doctor's Opinion,''Doctor Bob's Nightmare' and the
Appendices remain as is' and keeping in mind the 1999 Conference Action
which reads, 'The Publications Department of the General Service Office
maintain the following specific editorial responsibilities regarding the
Fourth Edition Big Book Project: Editorial 'fine tuning' such as footnotes,
punctuation, capitalization, spelling, updating, jacket materials, page
numbers, etc. ..." This was the Conference that the made the 4th edition Big
Book "Conference-approved" and again allowed for editorial "fine-tuning"
regarding punctuation among other things.

* * * * * *

I personally find little to be proud of in the series of actions on the part
of the Conferences from 1995-2004 on the matter of the 4th edition Big Book,
although they meant well on the matter. In determining whether punctuation
changes to Dr Bob's story were appropriate or not, seems to depend on which
Conference advisory action you choose. The final one on the matter (from the
2001 Conference which approved the 4th edition) allowed for punctuation
changes to be made.

Perhaps only in AA would a matter so predominant and crucial as the
placement of commas, periods and semi-colons, rise to the level of such
supreme and sanctimonious consideration. However, it also makes for great
theater (Rule # 62).

While on the soap box, I'd further suggest that the two main contributing
factors to the theater are: (1) AA members who view the Big Book as some
sort of inviolable Scripture (i.e. people who scrutinize it punctuation mark
by punctuation mark as if somehow it changes the meaning of the content),
and (2) the all-too-human tendency of many Delegates to want to leave behind
some legacy advisory action that highlights their 2-year term of office.

Cheers
Arthur S
| 5702|5686|2009-05-13 18:02:50|firsthings1st|Re: profits from 24 Hour Book sent to New York AA |
--- In AAHistoryLovers@yahoogroups.com,
Laurie Andrews wrote:
>
> Since the 24 Hour book (like the Bible!)
> is not Conference-approved, how did sending
> profits from its sale to GSO (between 1948
> and 1954, when it was being printed under
> the sponsorship of the Daytona Beach AA
> Group) square with Tradition Seven?
>
> Laurie A.
>
- - - -

This was a group conscience decision by the
Daytona Beach Group. However it was not sent
directly as such. Rich W. donated the profits
from the book to his home group. Months later,
around Christmas time, a letter came to every
AA group that GSO needed more donations.

This letter from GSO was signed by Bill W. and
was very convincing of that fact. The group
decided they had way over their prudent reserve
and sent most of what they had to GSO.

This information is from correspondence from
NY office,the orginal printer, Hazelden and
treasurers reports from the Daytona Beach
Group.

These papers may be seen at the archives in
the Daytona Beach Intergroup office.

David W.
| 5703|5696|2009-05-14 11:11:15|rick tompkins|Re: Change to foreword, 4th ed. of Big Book|
The change to the Foreword was made for the Seventh Printing, which followed
in about eighteen months from the First Printing and a Floor Action /
Advisory Action by the 2002 General Service Conference. Printings may have
been anywhere between 100,000 for the First, through 10-20,000 for each
following press run and it tool a while to put the Advisory Action into
effect.

Some of the bindings in the First Printing went haywire with stitched
sections upside down, doubled sections, missing sections, etc. and a few
reports made it to my Area meeting 'Open Mike Time.' At least one of the
mis-printed books made it into my Area's Archives.

The punctuation change to "Dr. Bob's Nightmare" was initially made by an
unnamed GSO Staff (not the Literature Committee Desk but one of a few
editorial staff personnel) and passed through the General Service Board with
little fanfare or announcement, until the 2003 Conference voted to restore
the original verbatim syntax.

My dates are as correct as I can recall without digging further, but the
Foreword 'flack' was a heated Floor discussion bringing an immediate change
to the Foreword's focus. And, all in the spirit of Tradition 2 and a "loving
God expressing Himself through our Group conscience" that was right
(appropriate) and the voting worked perfectly. All were happy with the
Foreword's textual change and I haven't heard anyone dispute the change
since 2002 ... we are a self-correcting Fellowship, aren't we?

When it comes down to carrying the message to other alcoholics, very little
can replace a face-to-face meeting effectiveness.

Just ask a newcomer!

Rick, Illinois

- - - -

From: buckjohnson41686
Sent: Friday, May 08, 2009 1:28 AM
To: AAHistoryLovers@yahoogroups.com
Subject: Change to foreword, 4th ed. of Big Book

Foreward to 4th edition was changed, page xxiv,
line 10. First printing has "Fundamentally,
though, the difference between an electronic
meeting and the home group around the corner
is only one of format."

This was deleted, not sure which printing.

- - - -

Message #5670 from "Charlie Parker"
<charlieparker@prodigy.net >
(charlieparker at prodigy.net)

What were the changes to Dr Bob's Nightmare
and which foreword was changed??
| 5704|5704|2009-05-15 11:48:41|Arun Shelar|Themes for General Service Conference|
Hi,

Can anybody tell me where I can get the list
of Themes for General Service Conferences from
the beginning till the present date?

Arun
| 5705|5705|2009-05-15 11:48:57|Administrator|Roland Hazard|
I am a friend of Bill W.

My profession has been printing for the past 53 years and just recently
the local _Tularosa Basin Historical Society_ brought me a little
project to print for them that AA History Buffs should be interested in.

The Title is: "Roland Hazard and the La Luz Pottery"

This is a small historical accounting of the time that Roland Hazard
spent here in New Mexico.

Hazard's brief time spent here in Otero County, NM was flamboyant and
memorable by the many
natives of the area at the time.

I have heard that there is a publication coming out on the life and
times of Roland Hazard and that there is a void of the years 1928-30 or
so when he was here. World War I got going and Roland got drunk so
Clarence Agnew, Roland's Manager put him on the train to New York and
he never returned.

This publication will be available through the Society soon.

Ted Harrington
| 5706|5706|2009-05-15 11:50:53|chiphxsf|The book called The God Angle|
My sponsor's sponsor came into a copy of "The God Angle" in his early sobriety. He had always favored it and thought it should be in circulation, again. I have made numerous attempts to contact Mrs. T. W. Robinson, Alexandria, VA who had the copyright to the volume. I have also attempted to contact the central and archive's offices and e-mail addresses of the Virginia area, to no avail, to find the copyright holder(s) of the book.

If anyone has any information concerning this book, the whereabouts of any surving family of the author, Robbie Robinson, the author's date of birth and death or the original date of the book's publishing and when it was written, please contact me at:

Mike Kane
michaelvkane@hotmail.com
(michaelvkane at hotmail.com)
480-287-0091

Thank you!

mike
| 5707|5694|2009-05-18 11:46:26|J. Lobdell|Re: Is there anyone with 60 yrs or more of sobriety still alive?|
I had thought the original question was about AAs with 60 years who were 95 or older, which I cannot answer, so did not try. Clyde B. (June 20 1946) is around 88 (maybe 89); Chet H of Hummelstown PA, who regularly speaks at our History & Archives Gathering, has a DLD of April 4 1949: he is just about to turn 86. Chet got sober in Harrisburg PA and has been sober here sixty years, still living within ten miles or so of Harrisburg. Clyde B. was born in Canada, got sober in Boston, and came to Central PA in the early 1970s. He was at the Eastern PA General Service Convention/Assembly in the Poconos in November 2008, but I haven't been able to get him to the History & Archives Gathering yet.

- - - -

From: Bernard Wood <bern-donna@earthlink.net>
(bern-donna at earthlink.net)

Carl Demorey got sober in Muskegon, MI in December 1947. He went to
the first convention in Cleveland in 1950. Met Bill W. there.
His story is posted here. I believe he is about 90, living in
assisted living here in Largo, Florida

- - - -

From: Forrest Jackson <forrestdalejackson@yahoo.com>
(forrestdalejackson at yahoo.com)

My Grandsponser Easy E. from Montgomery, AL passed away last year 2 months shy
of his 66th AA birthday. As they only make the medallions up to 60 years, I'd
have to get one without the numerals on it and sand the center down, then take
it in to an engraver to put the correct number in.I don't believe anyone had
ever achieved this milestone (65 years).
| 5708|5706|2009-05-18 11:57:05|Shakey1aa@aol.com|Re: The book called The God Angle|
For more about the book (including a month's
worth of readings) see this site:

http://www.aabibliography.com/the_god_angle_alcoholics_book.htm

Yours in Service,
Shakey Mike Gwirtz
Phila, Pa. USA
Hope to see you all at the NAW
| 5709|5709|2009-05-18 11:59:11|Bill Lash|Stepping Stones 2009 Newsletter|
http://www.steppingstones.org/Stepping_Stones_Newsletter_2009.pdf
| 5710|5704|2009-05-18 12:07:43|Charles Knapp|Re: Themes for General Service Conference|
FROM CHARLES K. AND ARTHUR S.

From: Charles Knapp <cpknapp@yahoo.com>
(cpknapp at yahoo.com)

Hello,

In Area 9 a list of past themes for the Conference is given out each year and GSRs are ask to come up with ideas for the next years theme. Here is a list I found at Area 54 website. 1966 was the first year a theme was used. This list can also be gotten from your Delegate or GSO.

1966- Principles and Responsibility
1967- Sponsorship--The Hand of A.A.
1968- Unity Vital to AA Survival, Growth
1969- Group Conscience Guides AA
1970- Service- The Heart of AA
1971- Communication; Key to AA Growth
1972- Our Primary Purpose
1973- Responsibility-Our Expression of Gratitude
1974- Understanding and Cooperation-Inside and Outside AA
1975- Unity Through Love and Service
1976- Sponsorship-Our Privilege and Responsibility
1977- The AA Group-Where it Begins
1978- The Member and the Group-Recovery Through Service
1979- The Legacies; Our Heritage and My Responsibility
1980- Participation: The Key to Recovery
1981- AA Takes its Inventory
1982- The Traditions- Our Way of Unity
1983- Anonymity- Our Spiritual Foundation
1984- Gratitude-The Language of the Heart
1985- Golden Moments of Reflection
1986- AA's Future-Our Responsibility
1987- The Seventh Tradition-A Turning Point
1988- Singleness of Purpose-Key to Unity
1989- Anonymity-Living Our Traditions
1990- The Home Group-Our Responsibility and Link to AA's Future
1991- Sponsorship: Gratitude in Action
1992- The AA Message in a Changing World
1993- AA Takes its Inventory-The General Service Conference Structure
1994- Spirit of Sacrifice
1995- Pass It On - Our Three Legacies
1996- Preserving Our Fellowship-Our Challenge
1997- Spirituality-Our Foundation
1998- Our Twelfth Step Work
1999- Moving Forward; Unity Through Humility
2000- Trusting our Future to AA Principles
2001- Love and Service
2002- Sharing the Steps, Traditions and Concepts
2003- Living A.A.'s Principles Through Sponsorship
2004- Our Singleness of Purpose - the Cornerstone of AA
2005- Basics of Our Home Group- Recovery, Unity, Service
2006- Sponsorship, Service, and Self-Support In a Changing World
2007- A.A.'s 12th Step Responsibility - Are We Going to Any Length?
2008- Communication & Participation The key to Unity & Self-Support
2009- Our Commitment to Carry A.A.'s Message - Enthusiasm and Gratitude in Action

Hope this helps
Charles from California
(soon to be Charles from Wisconsin)

- - - -

From: "Arthur S" <ArtSheehan@msn.com>
(ArtSheehan at msn.com)

Hi Arun

Conferences did not collectively predefine specific themes prior to 1966.
However, the 1951-65 Conferences did have dominant or keynote topics.

========================================
1951-65 Inferred or later defined themes
========================================
1951 - Not to Govern - But to Serve
1952 - It's a Question of Lives that May Be Lost if AA Does Not Survive
1953 - The Milestones Ahead
1954 - The Lost Commandment, the Dictionary and AA
1955 - The Paradoxes of AA
1956 - Petition, Appeal, Participation and Decision
1957 - The Need for Authority Equal to Responsibility
1958 - Promise and Progress
1959 - Confidence, Absence of Fear of Future
1960 - Need for Improved Internal and External Communications
1961 - Determination to Work and Grow Together, and With Others
1962 - Our Primary Purpose and Deep Devotion to the Concept of Unity
1963 - Emphasis was on Function rather than Structure
1964 - Practice These Principles
1965 - Responsibility to Those We Serve

=================================================
1966 - First Conference to have a predefined theme
==================================================
1966 - Principles and Responsibility
1967 - Sponsorship - The Hand of AA
1968 - Unity Vital to AA Survival, Growth
1969 - Group Conscience Guides AA
1970 - Service - The Heart of AA
1971 - Communication: Key to AA Growth
1972 - Our Primary Purpose
1973 - Responsibility - Our Expression of Gratitude
1974 - Understanding and Cooperation - Inside and Outside AA
1975 - Unity Through Love and Service
1976 - Sponsorship - Our Privilege and Responsibility
1977 - The AA Group - Where it Begins
1978 - The Member and the Group - Recovery Through Service
1979 - The Legacies: Our Heritage and Responsibility
1980 - Participation: The Key to Recovery
1981 - AA Takes Its Inventory
1982 - The Traditions - Our Way of Unity
1983 - Anonymity - Our Spiritual Foundation
1984 - Gratitude - The Language of the Heart
1985 - Golden Moments of Reflection
1986 - AA's Future - Our Responsibility
1987 - The Seventh Tradition - A Turning Point
1988 - Singleness of Purpose - Key to Unity
1989 - Anonymity - Living Our Traditions
1990 - The Home Group - Our Responsibility and Link to AA's Future
1991 - Sponsorship: Gratitude in Action
1992 - The AA Message in a Changing World
1993 - AA Takes Its Inventory - The General Service Conference Structure
1994 - Spirit of Sacrifice
1995 - Pass It On - Our Three Legacies
1996 - Preserving Our Fellowship - Our Challenge
1997 - Spirituality - Our Foundation
1998 - Our Twelfth Step Work
1999 - Moving Forward: Unity Through Humility
2000 - Trusting Our Future to AA Principles
2001 - Love and Service
2002 - Sharing the Steps, Traditions and Concepts
2003 - Living AA's Principles Through Sponsorship
2004 - Our Singleness of Purpose - the Cornerstone of AA
2005 - Basics of Our Home Group - Recovery, Unity and Service
2006 - Sponsorship, Service and Self-Support in a Changing World
2007 - Our 12th Step Responsibility - Are We going to Any Length?
2008 - Communication and Participation - the Key to Unity and Self-Support
2009 - Our Commitment to Carry AA's Message - Enthusiasm and Gratitude in
Action

Cheers
Arthur
| 5711|5705|2009-05-18 12:09:10|Arthur S|Re: Roland Hazard / Rowland Hazard|
His name is spelled "Rowland" - Cheers - Arthur
| 5712|362|2009-05-18 12:26:35|dave_landuyt|The Little Red Book|
A previous post by Tommy H. states "There were
a number of changes made to the LRB in the
first half-dozen printings from 1946-1950".

Could Tommy, or anyone with the knowledge of
these changes, post some examples?

If anyone has website(s) that show or explain
these changes, that would also be appreciated.

Thanks to one and all
Dave L.
| 5713|362|2009-05-18 12:28:27|Glenn Chesnut|Re: The Little Red Book|
The http://hindsfoot.org/ed02.html%c2%a0website
gives some examples of changes made to The
Little Red Book between the 1946 edition and
the 1949 edition.
| 5714|5714|2009-05-18 12:31:50|Bill Lash|Dr. Silkworth Birthday Celebration|
You are cordially invited to the Sixth Annual
Dr. Silkworth Birthday Celebration!

Saturday, July 18, 2009 at 3:00PM (no rain date
this year).

At his gravesite in Glenwood Cemetery, Route 71
(Monmouth Rd.), West Long Branch, New Jersey.

Speakers: Barbara Silkworth (a family member)
and Bill S. (currently writing a book about
the first edition AA Big Book).

PLEASE BE SURE TO BRING A LAWN CHAIR OR
SOMETHING TO SIT ON.

If you have any questions please call Barefoot
Bill at 201-232-8749 (cell).

Directions:

Take the Garden State Parkway (north or south)
to Exit 105 (Route 36), continue on Route 36
approximately 3 miles through 5 traffic lights
(passing Monmouth Mall, two more shopping
plazas, and several automobile dealerships).

Watch for green road signs stating “Route
71 South, West Long Branch and Asbury Park”
(this is just before the sixth light).

Take this turnoff to the right, past Carriage
Square and bear right onto Route 71 (Monmouth
Road).

Glenwood Cemetery appears very quickly on the
left (the entrance is marked by two stone
pillars and the name).

Once inside the cemetery, bear left, go up
the hill and make the first right (a hard right).
The gravesite is near the first tree on the right.
| 5715|5715|2009-05-18 12:34:21|diazeztone|High Road to Happiness Waterloo Iowa pamphlet|
High Road to Happiness Waterloo Iowa pamphlet

Does anyone have info on the how and why's about
this pamphlet being written?

LD Pierce
<eztone@hotmail.com>
(eztone at hotmail.com)

http://aabibliography.com/
| 5716|5704|2009-05-20 11:02:51|Kevin Short|Re: Themes for General Service Conference|
The theme for the 2010 General Service
Conference will be: "Practicing A.A.'s
Principles -- the Pathway to Unity."

Kevin
| 5717|5717|2009-05-22 12:11:50|victoria callaway|Early AA meeting formats|
At our BB study tonite I was asked if I knew
anything about early AA meeting formats and
could I find out any info about them. Anyone
have any info on this?

thanks God bless
vicki
| 5718|5696|2009-05-22 12:16:47|garylock7008|Wednesday removed from 4th ed. He Sold Himself Short|
Speaking of changes made in the 4th edition of
the Big Book - I am wondering why they took the
word "Wednesday" out of Earl T's story ("He
Sold Himself Short," page 262/263) in the 4th
Edition, in all the printings?

Back in the past this was the only day
[afternoon] a doctor in the town I grew up
in - in Nova Scotia - ever took off.

To me it tells of the sacrifice and dedication
Dr. Bob and his family had made for the
fellowship! With the stroke of a keyboard -
a part of history is gone.

Gary up in Canada eh!
| 5719|5719|2009-05-22 12:18:32|katiebartlett79|Dr. Silkworth's own religious beliefs|
Hi,

Katie from Barking Big Book study, The Way Out.

Me and my group are wondering if Dr. Silkworth
was himself a religious person.

Many thanks,

Katie
| 5721|5721|2009-05-22 14:18:29|Glenn Chesnut|Four essays on spirituality|
Glenn C., four essays on spirituality
http://hindsfoot.org/spiritu.html
 
TWO ESSAYS on Rudolf Otto and his famous book
"The Idea of the Holy."
 
The central emphasis in A.A. spirituality is on
learning to develop our God-consciousness and
our awareness of the presence of God. The most
important spokesman for this concept in early
twentieth-century thought was the German
philosopher and theologian Rudolf Otto (1869-1937).
We need to know a little about Otto's book to
fully understand what early AA people meant by
this term "God-consciousness."
 
"Learning to See the Sacred Dimension of
Reality.  Rudolf Otto and the Idea of the Holy,
Part 1:  The holy as one of the categories of
the human understanding." The human experience
of the holy and the sacred, the story of Bill
Wilson, the sense of the divine presence, the
holy as the experience of the "numinous," the
use of metaphors, analogies, and ideograms to
talk about this experience.
http://hindsfoot.org/g04sacr.pdf
 
"The Seven Faces of the Experience of the
Divine Reality.  Rudolf Otto and the Idea of
the Holy, Part 2:  The experience of the sacred
as the source of true serenity and the healing
of the spirit."
(1) Tremendum: the feeling of awe and dread,
(2) Majestas: the call to total surrender,
(3) Energeia: power, energy, love and Eros,
(4) Alienum: the divine abyss lying behind the
surface illusion of understandability,
(5) Fascinans: salvation itself as living in
the continual presence of the sacred,
(6) Augustus: the power which condemns us but
then washes us clean,
(7) Illuminatio: inspiring us to see and be
gripped by the true goal of the spiritual
life.
http://hindsfoot.org/g05myst.pdf
______________________________
 
In the 1930's, Rudolf Otto* and Karl Barth**
were considered to be the two greatest theolo-
gians in the western world. In Otto's formative
work, "The Idea of the Holy," he said that
the heart of all of the world's religions lay
in the experience of what he called the holy
or the sacred, which played a central role
even in religions which had no concept of God
(like nontheistic Buddhism and the Native
American spirituality of tribes like the
Navajos and Potawatomis).***
 
When Bill was talking with Ebby in his kitchen,
he suddenly remembered his encounter with the
experience of the sacred (as Otto's book called
it) at Winchester Cathedral, and he remembered
how his grandfather had talked about experiencing
the same mysterium tremendum while gazing at
the starry heavens in the middle of the night.
Shortly afterwards, Bill Wilson checked himself
into Towns Hospital on Central Park West in
New York City and had a second spiritual
experience while in the hospital, a vision of
light (an Illuminatio as we have called it in
this discussion of Otto's work), where God gave
Bill W. his mission.
 
*Rudolf Otto was a German Lutheran Pietist
like Frank Buchman (the founder of the
Oxford Group).
**Karl Barth was a Swiss Reformed theolo-
gian (Reinhold Niebuhr, the author of
the Serenity Prayer, was his most famous
American representative).
***Otto's work is especially important
because he showed how even atheists
(or better put "nontheists") like Zen
Buddhists and the members of many Native
American religions can still have a rich
and effective spirituality which can
convey the sacred power which heals
alcoholism and addiction -- but only if
these men and women learn how to
experience the overwhelming power of
the Wholly Other which Otto called the
holy or the sacred dimension of reality.
______________________________
 
TWO ADDITIONAL ESSAYS:
 
"The Ground of Being:  God and the Big Bang."
Our universe exploded into being in the Big Bang,
13.7 billion years ago. God (the ground of being)
is the infinite and unknowable Mystery out of
which the Big Bang occurred. Eighteenth and
nineteenth century attacks on the infallibility
of the Bible and the rise of modern atheism in
the 1840's. Atheism as control neurosis and
control fantasy. How twentieth century science
destroyed the roots of modern atheism. The ground
of being as the basis of real spirituality.
http://hindsfoot.org/g06grnd.pdf
 
"Mount Sinai and the Burning Bush:  The Cloud
of Unknowing, the Altar to the Unknown God, and
the Dark Night of the Soul." In order to find
a God of our understanding, we first have to
let go of all our old misconceptions about God,
the universe, and ourselves, and make the ascent
up Mount Sinai, following Moses into the Cloud
of Unknowing. As we continue to climb further
and further into the doubt and anguish of the
Dark Night of the Soul, we use the twelve steps
to guide us into a radical reframing of all the
presuppositions of our lives. Disoriented within
the infinite and all-encompassing Mystery, we
discover the God of the empty altar -- the
Altar to the Unknown God, the Agnosto Theo
(Acts 17:23-28) -- and hear the voice from the
Burning Bush giving us only the bare words,
"I am what I am" -- the divine Person whose
grace is his love offered to ALL the needy
and suffering, without condition.
http://hindsfoot.org/g02sinai.pdf
| 5722|5722|2009-05-22 15:19:33|Glenn Chesnut|Keeping the silkworth.net site online|
Messages 5630, 5635, and 5636 ("Is the
silkworth.net site down?") made us all aware
of the problem which Jim Meyers has had
keeping the website up and on line, after
his being on disability and unable to work
for the past ten months.

Some of the members of our AAHistoryLovers
group have encouraged Jim to set up a Pay Pal
account for silkworthdotnet, where those of
us who wish to, could do the equivalent of
passing the hat to help the website out.

I know that this goes against our normal
policies in the AAHistoryLovers, but I think
that for the good of the community of AA
historians around the world, we very much
need to post this note on the AAHistoryLovers,
explaining what has now been done to keep
silkworthdotnet going.

The new Silkworth.net Pay Pal account is at:

http://jimm.freevar.com/

Jim Myers says there:

Hello my fellow AAHistoryLovers! First let me
express my gratitude to all of you who emailed
me in support of silkworth.net.

As most of you know, I have been unable to
work for over 10 months due to disability
reasons. It's been a rough year for me. But
I am confident that the future will be much
brighter for me than the present.

My name is Jim Myers, the creator and owner
of silkworth.net. A little history for you.
It was the year 2000 and I was introduced to
computers by my mother. She was on her way
to Canada and she showed me how to use ICQ
instant messaging computer program to
communicate with each other while she was in
Canada -- one of the largest communications
networks on the internet. It was probably about
6 months later, I became bored with ICQ and
decided I was going to teach myself how to
build websites.

It was rough at first and my first attempt was
building a site about UFO's. That didn't last
long. Then while searching the internet about
AA related stuff, I ran accross Mitchell K's
website. I became very interested in AA history
right then and set out to build a website about
AA stuff. I had to study the code of many
websites and learned at a rapid rate.

Oh, before I forget, I took the suggestion of
those who said open a Pay Pal account so anyone
who wishes to help support silkworth.net can.

http://jimm.freevar.com/

Just click on the URL above and you will be
taken to the Pay Pal page where you can help get
silkworth.net back online and keep it online.

OK, where was I? At first, silkworth.net took
on many forms -- completely different than it
is today. Then I started learning other things
about building websites. For instance, whether
silkworth.net was going to look the same in the
four main browsers, and coming to realize that
most people don't want to hear music on the
web pages. So I started making changes to the
site for simplicity reasons till silkworth.net
evolved to where it is today.

I never intended silkworth.net to grow as large
as it is today (almost 2 gigabytes). I also
never expected the site to become so busy (over
a million hits per month). I got a email one
day not to long ago from doteasy.com where
silkworth.net is hosted. They told me I had
to control the bandwidth, which is unlimited,
and a few other things. They said my site was
the cause of all their servers shutting down.

Well, I think I have said enough for now.
Again, I would just like to say thank you and
I am very grateful to you all for your help.

Yours in Service
Ever Grateful
Jim Myers

P.S. I believe I am going to upload all of
silkworth.net to a free web host just in case
silkworth.net goes off line again, which God
forbid. Again, I extend my gratitude to all
of you who wish to help get silkworth.net
back online.
| 5723|5723|2009-05-23 10:38:50|Woodstock|Dr. Bob and Masonry|
I believe that I read somewhere that both
Dr. Bob and Clarence Snyder were fraternal
members of the Free and Accepted Masons
fraternity, though not active during their
AA membership.

I think I read about their membership from an
interview or story written about Clarence, but
I am not sure.

Does anyone have a source or knowledge of
Dr. Bob's Masonic membership?

Jim S.
Pensacola, FL
| 5724|5717|2009-05-25 11:33:22|S Sommers|Re: Early AA meeting formats|
I have heard a recording of a lead by Bill
Dotson, AA number 3, from the first anniversary
of a group - possibly Canton, Ohio's first
birthday celebration.  I believe it's the only
extant lead of Bill D's we have.  In his story
he tells of early meetings when the group
didn't know who was going to lead the meeting
until the meeting itself.  After five minutes
of quiet time, the group members would vote on
who would lead the meeting.
 
My thought is that early formats of meetings
might be recalled in some of the old leads, but
the memory of even the sober worthies may not
be historical fact.  It's a starting point for
knowing about the structure of early meetings.  
It would be interesting to know what was
happening in the "flying blind" period before
the book Alcoholics Anonymous was written.
 
Thanks for everything.
 
Sam Sommers
Elkhart, Indiana
 
| 5725|5723|2009-05-25 12:57:20|buck johnson|Re: Dr. Bob and Masonry|
Mitchell Klein, "How It Worked," Chapter 9

http://www.aabbsg.org/chs/chs09.htm

"Clarence became involved with the Masons
in Florida. Like Dr. Bob, Clarence was a 32°
Mason."

- - - -

"Bruce C." <brucecl2002@yahoo.com>
(brucecl2002 at yahoo.com)

Also refers us to Mitchell K.'s "How It Worked"

- - - -

From: jdf10487@yahoo.com (jdf10487 at yahoo.com)

The following article claims that Dr. Bob was
a Mason.

Sincerely, Jim F.

http://www.worldviewtimes.com/article.php/articleid-3537

"Dr. Bob was a Mason. Suspended in 1934, he
gained reinstatement after being sober for
some years."

The endnote gives Cedric L. Smith, PGM, Grand
Secretary of Masons in Vermont, as the source
of this information.

- - - -
 
Note from the moderator:

I would suggest that some member of our group
who is a Mason check the Vermont Masonic records
to see if everything in that last statement
(especially the part about Dr. Bob being
"suspended" and all that) is in fact correct,
before anybody repeats all that information.

- - - -

More importantly though, if Dr. Bob was a good
Mason, then he believed that all you had to do
to be approved in God's eyes was to be an
ethical monotheist. Although most American
Masons were Protestants, Jews were also allowed
to join.

So Masons beleived in one God, the Great
Architect who had designed and created this
universe, and in living a life of honesty and
the highest moral principles, based on God's
Moral Law.

But you did NOT have to believe in the divinity
of Jesus Christ to be a Mason, nor was anyone
required to accept Jesus Christ as their
personal savior.

A number of American presidents were Masons:
George Washington, James Monroe, Andrew
Jackson, James Knox Polk, James Buchanan,
Andrew Johnson, James Abram Garfield, William
McKinley, Theodore Roosevelt, William Howard
Taft, Warren Gamaliel Harding, Franklin Delano
Roosevelt, Harry S Truman, Gerald R. Ford, Jr.,
and Lyndon Baines Johnson.

The U.S. Declaration of Independence reflected
this same Deist and Masonic conception of God
and the universal moral law. If we observe
"the Laws of Nature and of Nature's God,"
it is a self-evident truth, the declaration
proclaimed, "that all men are created equal,
that they are endowed by their Creator with
certain unalienable Rights, that among these
are Life, Liberty and the pursuit of Happiness."

http://www.givemeliberty.org/DOCS/DECLARATION.HTM

This is the core of AA's moral code: Treat
all other men and women with respect as human
beings equal in importance (in God's eyes)
to ourselves. Respect other people's rights
at all times. Show tolerance to all, and
give everyone else the Liberty to live their
own lives on their own principles -- I have
NO RIGHT to act like a tyrant and try to
impose my will and my beliefs on anyone else.
When I am in bitter conflict with other people,
I must ask myself, which do I want? to be right
or to be happy? Sane people (most of the time)
choose "the pursuit of Happiness" in those
situations as their goal.

Dr. Bob was 55 years old when he met Bill W.
and got sober. It doesn't matter what was
preached by some religious youth group that Dr.
Bob had belonged 40 or 50 years earlier. How
many of us still believe when we are 55 what
we believed when we were 5 or 10 years old?

If Dr. Bob had joined the Masons, then this
means that AS AN ADULT he had come to accept
the principle that all God required of us
human beings was that we recognize Him
as the creator (the Great Architect of the
universe) and as the Author of a universal
moral law which intelligent people could work
out for themselves, using their own conscience
and their own common sense, without having to
appeal to any church doctrines or dogmas or
holy books.

Glenn C. (South Bend, Indiana)
| 5726|5717|2009-05-25 13:11:43|Matt Dingle|Re: Early AA meeting formats|
Early AA meeting formats: see Message #5300

http://health.groups.yahoo.com/group/AAHistoryLovers/message/5300

"How early AA meetings were held in Akron and
Cleveland."

Matt D.

- - - -

Also see Message #5301

http://health.groups.yahoo.com/group/AAHistoryLovers/message/5301

and also see numerous passages in "Dr. Bob and
the Good Oldtimers."

There was considerable flux (and considerable
variety) in the way AA meetings were conducted
during the early period.

GFC
| 5727|5727|2009-05-25 14:04:56|mrpetesplace|27th Annual Manitoba Conference, Winnipeg, 1971|
I have a plaque with pictures of Bill and Bob
on it, that comes from the 27th Annual Manitoba
Conference in Winnipeg in 1971.

For Bill it has 1895 - 1971 so I know it was
made sometime later that year after Bill passed
(he died on 24 January at the beginning of 1971).

I have a picture of it at

http://www.aastuff.com/plaque

I know it is about 38 years old but am curious
to know more about when the conference was held
or any information on it.

Also, any information on this plaque would be
great. Were there more of them made? I'm thinking
it was a centerpiece for the podium at conference
or perhaps might have been given to quest
speakers (in which case, more than one would
have been made).

Thank you in advance for help.
| 5728|5717|2009-05-25 14:05:37|James Flynn|Re: Early AA meeting formats|
What happened during the flying blind period
was Bill and Bob had lots and lots of failed
attempts at trying to get and keep alcoholics
sober.  Bill D. was AA number 3. 
 
There have always been small number of
alcoholics who have gotten sober through
religious conversion and even the psycho-
logical approach (see Richard Peabody's
"The Common Sense of Drinking).
 
The Washintonians were perhaps the first to
show that sobriety could be mass produced,
followed later by Alcoholics Anonymous, but
there may have been other large movements
throughout the course of history that have
arisen and faded away.
 
Sincerely, Jim F.

- - - -

From: S Sommers <scmws@yahoo.com>
Subject: [AAHistoryLovers] Re: Early AA meeting formats
To: AAHistoryLovers@yahoogroups.com
Date: Monday, May 25, 2009, 5:41 AM

I have heard a recording of a lead by Bill
Dotson, AA number 3, from the first anniversary
of a group - possibly Canton, Ohio's first
birthday celebration.  I believe it's the only
extant lead of Bill D's we have.  In his story
he tells of early meetings when the group
didn't know who was going to lead the meeting
until the meeting itself.  After five minutes
of quiet time, the group members would vote on
who would lead the meeting.
 
My thought is that early formats of meetings
might be recalled in some of the old leads, but
the memory of even the sober worthies may not
be historical fact.  It's a starting point for
knowing about the structure of early meetings.  
It would be interesting to know what was
happening in the "flying blind" period before
the book Alcoholics Anonymous was written.
 
Thanks for everything.
 
Sam Sommers
Elkhart, Indiana
 
| 5729|5721|2009-05-25 14:38:32|jenny andrews|Re: Four essays on spirituality|
DONALD REEVES

There is a powerful description of "deflation
at depth" in Donald Reeves' autobiograpy.*
Reeves, now a retired Anglican priest, told
how in the 1950s he experienced his own rock
bottom, viz:

"Over the days I received what I can only
describe as a gift, not mediated by anyone or
anything. The gift came with the words,
'Do not fear; you will be all right.'

PAUL TILLICH

Years later in a sermon by Paul Tillich, in
"The Shaking of the Foundations", I recognised
what I experienced in that Beirut church:

'We cannot transform our lives, unless we allow
them to be transformed by a stroke of grace.

It happens; or it does not happen ... Grace
strikes us when we are in great pain and
restlessness. It strikes us when we walk through
the dark valley of a meaningless and empty life
... It strikes us when the longed-for perfection
of life does not appear, when the old compulsions
reign within us as they have for decades, when
despair destroys all joy and courage.

Sometimes at that moment a wave of light breaks
into our darkness, and it is as though a voice
were saying, 'You are accepted, you are accepted,
accepted by that which is greater than you, and
the name of which you do not know.

Do not ask for the name now; perhaps you will
find it later. Do not try to do anything now;
perhaps later you will do much. Do not seek
for anything; do not perform anything; do not
intend anything. Simply accept the fact that
you are accepted!'

If that happens to us, we experience grace. After
such an experience we may not be better than
before, and we may not believe more than before.
But everything is transformed.'

Theologians and preachers sometimes say far
too much. I was not transformed there and then,
but I recognised enough in Tillich's words which
resonated with my own life.

Atheists irritated by this 'emotional waffle'
say: 'You were just exhausted and wanted a break'.'
To which I respond: 'You are right, but why
reduce everything to just? Can't you understand
the depth and width of what I am describing?'
They say: 'Why can't we have this experience,
then?' And I respond: 'I do not know'. At which
point the conversation falters."

REEVES ON A.A. MEETINGS

In an earlier book Reeves described an AA meeting
as "an arena of hope".

____________________________

*The memoirs of a 'very dangerous man';
Donald Reeves; Continuum; 2009. ("A very
dangerous man" is how Margaret Thatcher
described Reeves when she was UK prime
minister and he priest at St James's church,
Piccadily, London!)

- - - -

Original message from: glennccc@sbcglobal.net
Date: Fri, 22 May 2009 14:12:55 -0700
Subject: [AAHistoryLovers] Four essays on spirituality

"Mount Sinai and the Burning Bush: The Cloud
of Unknowing, the Altar to the Unknown God, and
the Dark Night of the Soul." In order to find
a God of our understanding, we first have to
let go of all our old misconceptions about God,
the universe, and ourselves, and make the ascent
up Mount Sinai, following Moses into the Cloud
of Unknowing. As we continue to climb further
and further into the doubt and anguish of the
Dark Night of the Soul, we use the twelve steps
to guide us into a radical reframing of all the
presuppositions of our lives. Disoriented within
the infinite and all-encompassing Mystery, we
discover the God of the empty altar -- the
Altar to the Unknown God, the Agnosto Theo
(Acts 17:23-28) -- and hear the voice from the
Burning Bush giving us only the bare words,
"I am what I am" -- the divine Person whose
grace is his love offered to ALL the needy
and suffering, without condition.

http://hindsfoot.org/g02sinai.pdf

- - - -

Also see AA historian Richard M. Dubiel,
"Paul Tillich: Key Philosophical Theologian
of the Mid-Twentieth Century"

http://hindsfoot.org/dubtill.html

Also see two chapters by Glenn Chesnut
on Paul Tillich (and Albert Einstein) at

http://hindsfoot.org/pers2.pdf

Chapter 10 (pp. 56 ff.) "Paul Tillich:
An Impersonal Ground of Being"

Chapter 11 (pp. 69 ff.) "Tillich and Einstein"
| 5730|5730|2009-05-25 14:53:10|silkworthdotnet|silkworth.net is back!|
silkworth.net <http://www.silkworth.net/>

is back!

I just want to say thank you for all of your
support and to those individuals who helped make
this possible. For those who helped make this
happen, I will be contacting you according to
how you entered your contact information. This
has been an overwhelming experience for me!

Yours in service,
Ever grateful,

Jim Myers
| 5731|5722|2009-05-25 14:57:31|mrpetesplace|The silkworth.net site plus links to other AA history sites, please|
I have added some information and links to

http://aastuff.com/

for the effort to keep silkworth.net online
and running. Silkworth.net is probably the best
of all the history sites.

But remember there are 20 sites at this time
linked with my search engine, and I am always
looking to add more with AA history, even if
it is just your local history.

So please send me any references to local AA
history sites which I can post links to, that
is what I need most.

peter@aastuff.com (peter at aastuff.com)
| 5732|5732|2009-05-26 11:28:16|Glenn Chesnut|Dr. Bob was a Mason|
From: Baileygc23@aol.com (Baileygc23 at aol.com)
 
Confirmation from Cedric Smith:
 
I have a Robert H. Smith who was a member of
our Passumpsic Lodge No. 27 located in
St. Johnsbury, Vermont. He joined the Masons
Lodge on February 12, 1903 and died on
November 16, 1950.

I have a William B. Wilson who was a member of
our Franklin Lodge No. 4 located in St. Albans,
Vermont. He joined the Masons Lodge on December
4, 1849 and was dropped in 1860.

I hope this help in you with your research.

Cedric Smith

- - - -

From the moderator:

This first figure must have been Dr. Bob =
Robert Holbrook Smith (August 8, 1879 -
November 16, 1950), co-founder of Alcoholics
Anonymous.  Dr. Bob graduated from Dartmouth
College in 1902, and seems to have joined the
Masons in the following year.

- - - -

It is not clear who the other person was. It
is the wrong middle initial and completely
wrong dates to be AA's Bill Wilson:

Bill W. = William Griffith Wilson (November 26,
1895 - January 24, 1971), co-founder of Alcoholics
Anonymous. Could it have been one of his relatives?
 
Glenn C. (South Bend, Indiana)

- - - -

See original Message #5725, which cites
Cedric L. Smith, PGM, Grand Secretary of Masons
in Vermont, as the source of the information
that Dr. Bob was a Mason:
 
http://health.groups.yahoo.com/group/AAHistoryLovers/message/5725
 
| 5733|5733|2009-05-27 11:55:07|nuevenueve@ymail.com|The forgotten steps|
Hi Group:

Historically speaking, when, where, and why
did Steps 6 & 7 come to be called "The Forgotten
Steps"?

Regards

Hugo
| 5734|5734|2009-05-29 11:11:11|tomvlll|How did AA in Southern U.S. in 40's and 50's deal with Jim Crow?|
How did AA deal with the Jim Crow laws (the
rigid segregation laws) of that period? Did
they have segregated meetings?
| 5735|5735|2009-05-29 11:17:48|kodom2545|Origins of the Circle and Triangle: Masonic influence?|
I was watching a documentary on the Masons in the founding of our nation and I noticed on one of the Masonic garments of our founding fathers there was the circle and triangle that AA has used.

I am well aware that the symbol has been around a very long time before we decided to use it, but I was wondering what previous cultures, groups, or entities used/use it?

Also, Who selected it as an AA symbol?

God Bless,

Kyle
| 5736|5733|2009-05-29 11:18:58|Tom Hickcox|Re: The forgotten steps|
At 18:17 5/26/2009, Hugo wrote:

>Hi Group:
>
>Historically speaking, when, where, and why
>did Steps 6 & 7 come to be called "The Forgotten
>Steps"?

Post #2559 by Arthur S. on July 26, 2005 starts:

The June 1952 Grapevine had an article titled "The Forgotten Steps."
However, it focuses on Steps 8 and 9 as opposed to 6 and 7.

Prior to the Big Book, the recovery program consisted of 6 Steps
passed on to new members by word of mouth. 3 differing versions of the
6 Steps appear in AA literature: "The Language of the Heart" (pg 200)
"AA Comes of Age" (pg 160) "Pass It On" (pg 190) and Big Book Pioneer
story "He Sold Himself Short" (pg 263 - 4th ed) The variations in
wording help illustrate the difficulties that can occur when something
is passed on solely by word-of-mouth.

It may be helpful to read the entire post.

Tommy H in Baton Rouge
| 5737|5733|2009-05-29 11:43:10|tomper87|Re: The forgotten steps|
The Twelve Steps Of Alcoholics Anonymous:
Interpreted By The Hazelden Foundation (Paperback)
1993

STEPS SIX AND SEVEN: The Forgotten Steps

This is one such source but may not be the original.

Tom P.

- - - -

From the moderator:

This book or pamphlet seems like it may have
been written by someone named James Brandon.

If you Google for "forgotten steps," there are
other references in things written about AA,
where the phrase seems to regularly refer to
Steps Six and Seven.

They tend to be "forgotten," these pieces
usually state, because people jump from doing
their fourth and fifth steps to doing their
eighth and ninths steps too quickly, and then
cannot understand why they still feel so much
mental turmoil and inner unhappiness.

And they tend be "forgotten," it is frequently
stated, because people forget to call on God
for help -- or are too scared of God to turn to
Him for help.

So we help people deal with Steps Six and
Seven by encouraging them to trust God and
not be afraid of God, and recognize that God
is here to help us, without scolding or
condemnation, if we just ask for His help.

(We don't help people in the slightest if
all we do is scold them, and berate them,
and accuse them of worshiping light bulbs
and door knobs. People aren't stupid. But
alcoholics DO feel a whole lot of fear and
guilt over the things they have done.)

That's in the pieces I looked at, but there
may be a lot more written on this topic.

Glenn C., Moderator

P.S. There is a good discussion of one way
of working the sixth and seventh steps,
based on Father Ralph Pfau, in

"The Right Side of the Page"
by John Barleycorn
http://hindsfoot.org/barright.html

John makes these "Virtue Chips" out of
maple and walnut and other fine woods
in his workshop in Fort Wayne, Indiana.
| 5738|5734|2009-05-29 11:44:11|Al Welch|Re: How did AA in Southern U.S. in 40's and 50's deal with Jim Crow?|
According to page 129 of the book " Thank You
For Sharing" as late as August 1967 in places
like Pass Christian, Mississippi, the meetings
were still segregated.
| 5739|5734|2009-05-29 19:23:58|Ernest Kurtz|Re: How did AA in Southern U.S. in 40's and 50's deal with Jim Crow?|
Most briefly: When asked about that, Bill W.
said that while AAs should never exclude
anyone who honestly wanted to stop drinking
from their meetings, "we are not out to change
the world," and so should abide by the customs
of the place. And so if the place where
meetings were held was segregated, AAs should
respect that. I believe that this was about
the time in the 1940s that President Truman
was desegregating the armed forces, and so
before the peak of the mid-1950s movement that
led to the Supreme Court's "Brown decision."

ernie kurtz

- - - -

On May 28, 2009, at 8:36 AM, tomvlll wrote:
>
>
> How did AA deal with the Jim Crow laws (the
> rigid segregation laws) of that period? Did
> they have segregated meetings?
>
>
| 5740|5735|2009-05-29 19:27:15|Tom Hickcox|Re: Origins of the Circle and Triangle: Masonic influence?|
At 15:58 5/27/2009, kodom2545 wrote:

========================================
>I was watching a documentary on the Masons in the founding of our
>nation and I noticed on one of the Masonic garments of our founding
>fathers there was the circle and triangle that AA has used.
>I am well aware that the symbol has been around a very long time
>before we decided to use it, but I was wondering what previous
>cultures, groups, or entities used/use it?
========================================

I know Centenary-South United Church of Canada in Rock Island,
Quebec, has it on its facade and I have always associated it with
that denomination. However, their web site has nothing that I could
find on it.

========================================
>Also, Who selected it as an AA symbol?
========================================

From As Bill Sees It p. 307, referring to A.A. Comes of Age p . 139:

"Circle and Triangle

"Above us, at the International Convention at St. Louis in 1955,
floated a banner on which was inscribed the then new symbol for A.A.,
a circle enclosing a triangle. The circle stands for the whole world
of A.A., the triangle stands for A.A.'s Three Legacies: Recovery,
Unity, and Service.

"It is perhaps no accident that priests and seers of antiquity
regarded this symbol as a means of warding off spirits of evil."

Tommy H in Baton Rouge
| 5741|5735|2009-05-30 12:16:33|David|Re: Origins of the Circle and Triangle|
In aikido, a "martial art" strongly influenced by principles of the Oomoto religion, this circle and triangle symbol is used. "These concepts address the distance, contact, connection, blending, balance breaking, lines of attacks and centerlines, timing, and the lingering spirit connection that leaves a lasting impression after the conflict is successfully and peacefully concluded." Advanced Aikido (Dang & Seiser, 2006.)

- - - -

In AAHistoryLovers@yahoogroups.com,
Tom Hickcox wrote:

From As Bill Sees It p. 307, referring to A.A.
Comes of Age p . 139:

"Above us, at the International Convention at
St. Louis in 1955, floated a banner on which
was inscribed the then new symbol for A.A.,
a circle enclosing a triangle .... It is perhaps
no accident that priests and seers of antiquity
regarded this symbol as a means of warding off
spirits of evil."

Tommy H in Baton Rouge
| 5742|5734|2009-05-30 12:50:15|David|Re: How did AA in Southern U.S. in 40's and 50's deal with Jim Crow?|
There is an excellent set of articles at

http://hindsfoot.org/nblack1.html

on the Hindsfoot Foundation website, edited/compiled
by Glenn C.

- - - -

Note from the moderator: this was not about "the
South" as opposed to "the North." These articles
are about the northern U.S. area running from
Chicago through Gary to South Bend, and show a
pattern of hostility towards black people trying
to join AA, as late as 1948 to 1950.

Only three or four of the house meetings in
South Bend (a totally northern U.S. city) would
allow black people to attend AA meetings at
all, and they made them sit in the kitchen,
instead of in the living room, where the AA
meeting was being conducted, and made them
drink their coffee out of cups with cracks
or chips in them (there are multiple attestations
of that latter fact coming from black oldtimers
who had come in during that period). They
could listen to the white people speak, but
were not allowed to speak themselves.

Black AA members had to stand at the back of
the room at the weekly open speaker meeting,
and if they attempted to go up afterwards and
shake the speaker's hand, the speaker would
turn away and refuse to shake hands with
them.

These articles describe the events in which
some heroic black people stood their ground,
and insisted on obtaining entry into the
AA program. And their story culminated in
a triumphant endings, as black people like
Bill Hoover, Brownie, and Goshen Bill became
some of the most important -- and most loved
and respected -- AA leaders during the
1970's and 80's in South Bend and the
surrounding Indiana area.

(It shoud also be noted that the white churches
were still blocking black people from attending
-- most black people, most of the time,
in the North as well as in the South --
as late as the 1960's and later, so AA
opened its doors to black members twenty
years or more before most of the churches in
the U.S.)

--- In AAHistoryLovers@yahoogroups.com,
"tomvlll" wrote:
>
> How did AA deal with the Jim Crow laws (the
> rigid segregation laws) of that period? Did
> they have segregated meetings?
>
| 5743|5743|2009-05-30 12:56:28|Baileygc23@aol.com|Re: How did AA in Southern U.S. in 40's and 50's deal w...|
It seems that Bill W did try to integrate AA
from the very beginning, but he had objections
from members from the start. Bill kept his ties
to African Americans and gradually introduced
them to the larger AA community. Some of our
people with an accurate memory for dates, can
give a date for Jim S. (Jim's Story in the Big
Book) sobriety. It seems to be about time of
the war years, But AA writing suggests Bill W
had worked with alcoholics who happened to be
African Americans or who otherwise did not
seem to fit the mold of being middle class,
white, heterosexual, etc., prior to World War
II. Even in DC at that early date Jim's story
shows how the local AA's helped him and
accepted him and helped him to start a group
that I think is still going. There is a question
as to Bill W or Dr Bob getting the first African
American into an AA group in the early days.
| 5744|5744|2009-05-31 19:40:49|Dean at ComPlanners|The six steps|
AAHistoryLoversTom Hickcox, quoting Post #2559
by Arthur S. from July 26, 2005, wrote:

" ... Prior to the Big Book, the recovery
program consisted of 6 Steps passed on to new
members by word of mouth. 3 differing versions
of the 6 Steps appear in AA literature: 'The
Language of the Heart' (pg 200), 'AA Comes of
Age' (pg 160), 'Pass It On' (pg 190), and Big
Book Pioneer story 'He Sold Himself Short'
(pg 263 - 4th ed). The variations in wording
help illustrate the difficulties that can
occur when something is passed on solely by
word-of-mouth."

[Text of these six-step summaries also in
http://hindsfoot.org/steps6.html ]

Another variation in wording appears on page
12 of "Three talks to Medical Societies by
Bill W., co-founder of AA" (P-6, 7/03). There,
Bill lists the six "principles" Ebby "applied
... to himself in 1934."

Note too that in the text of the second talk
(same pamphlet), Bill reduces the 12 Steps to
5 steps/concepts/principles/whatever (see page
29): "Boiled down, these Steps mean, simply:
a. Admission of alcoholism; b. Personality
analysis and catharsis; c. Adjustment of
personal relations; d. Dependence upon some
Higher Power; e. Working with other alcoholics"

(Also, the version of the 6 Steps in my
"Pass It On" appears on page 197 rather than
on page 190.)

Dean
| 5745|5735|2009-05-31 21:01:55|jenny andrews|Re: Origins of the Circle and Triangle|
A Catholic priest told me that in Christian iconography the circle and triangle stand for the unbroken circle of eternity and the Holy Trinity. It appears in the architecture, stained glass and artefacts of churches, cathedrals etc. I first saw it in a window at the Anglican parish church at Nympsfield, Gloucestershire, England, while attending a service during a retreat for AA and Al-Anon members; inspired synchronicity!
AA World Services (AAWS) discontinued using the circle and triangle on AA generated material after the US general service conference in 1993. The story is told in the December 1993 issue of the Grapevine, viz: "Adopted at the 20th anniversary international convention in St Louis, the circle and triangle symbol was registered as an official AA mark in 1955 ... By the mid-1980s, however, it had also begun to be used by outside organisations, such as novelty manufacturers, publishers and occasionally treatment facilities. There was growing concern in the membership of AA about this situation. Some AA members were saying 'we don't want our circle and triangle aligned with non-AA purposes'. In keeping with the Sixth Tradition ... AAWS board began to contact outside entities that were using the circle and triangle in an unauthorised manner, and to take action to prevent such use of the symbol. AAWS implemented this policy with restraint, and did not resort to legal remedies until all attempts at persuasion and conciliation had been unsuccessful... Denying the use of the symbol to outside entities raised other problems, however. By early 1990s it was clear that some AA members very much wanted to be able to obtain medallions with 'our' circle and triangle ... At the 1992 conference there were presentations on why we should or should not produce medallions, and on the responsibility of AAWS to protect our trademarks and copyright ... (Conference asked the trustees to undertake a feasibility study and report back to an ad hoc committee of delegates). The committee ... presented its report and recommendations (to Conference 1993) and Conference approved two of five recommendations:- 1) that the use of sobriety chips/medallions is a matter of local autonomy ... and 2) it is not appropriate for AAWS or the Grapevine to produce or license the production of chips /medallions ... The chips and trademark questions were dealt with as separately as possible ... Immediately after the conference the general service board accepted AAWS's recommendation to discontinue protecting the circle and triangle symbol as one of AAWs's registered marks and by early June the trustees reached substantial unanimity in support of AAWS's statement that, to avoid the suggestion of association or affiliation with outside goods and services, AAWS Inc would phase out the 'official' or 'legal' use of the circle and triangle ... Like the Serenity Prayer and slogans, which have never had official recognition, the circle and triangle will most likely continue to be used widely for many AA purposes. The difference from earlier practice is that its official use to denote Alcoholics Anonymous materials will be phased out.

Laurie A.

- - - -

CIRCLE AND TRIANGLE LOGOS:

Civil Air Patrol:
http://www.caphistory.org/museum_exh_1.html

Civil Defense:
http://museumcollections.in.gov/detail.php?t=objects&type=browse&f=object_type&s=Booklet&record=15

YMCA:
http://www.hymca.jp/fukuyama/nihongo/english/ymca_message/index.html
http://www.photographersdirect.com/buyers/stockphoto.asp?imageid=1599054

Sons of Temperance:
http://www.sonsoftemperance.abelgratis.co.uk/

Hamilton Bulldogs sports logo:
http://www.sportslogos.net/logo.php?id=2147

Pittsburgh Penguins sports logo:
http://www.sportslogos.net/logo.php?id=269

NASA mission patch:
http://imageevent.com/publicgallery/photography/symbolsandlofos000?p=79&n=1&m=-1&c=4&l=0&w=4&s=0&z=9

Pyramid (triangle) in a circle on the back of the U.S. dollar bill:
http://www.unique-design.net/library/myth/image.html

Asian:
http://www.sparksdojo.com
http://www.longchenfoundation.org/aboutSymbol.html

holistic medicine:
http://www.rmholistics.com/blog/?page_id=2&action=lostpassword

Cemetery of Montparnasse in Paris:
http://www.flickr.com/photos/lwr/217532490/

Magic symbolism (Solomon's Triangle):
http://www.thelemapedia.org/images/2/2a/Goetia2.jpg
http://www.answers.com/topic/magic-circle-2

Health Occupations Students of America
http://www.david-ho.com/HOSA/About.html
| 5746|5746|2009-06-01 12:30:18|M.J. Johnson|Pensions to GSO Personnel|
Does anyone have any historical background regarding the institution of
pensions for GSO workers? I'm trying to determine if the pensions that GSO
employees & members of the Board of Trustees are eligible for came into
existence out a Conference advisory action, or if it was part of the
original charter, or just exactly what the history around it was...

Many thanks,

- M.J.
| 5747|5734|2009-06-01 13:33:35|Jon Markle|Re: How did AA in Southern U.S. in 40's and 50's deal with Jim Crow?|
Anecdotal: early on in my sobriety, in Wilmington NC, (about 25 years
ago), I remember remarking that there were no black people in AA
meetings. I was informed "they" had their own meetings. I found out
they met just down the street where from where I was living at the
time, in "shanty town" in my sobriety shack! I visited the meeting
and it was a bit strange, the looks.

During the same time period, I got involved with starting the area's
only gay group. Our first round up, we invited a black gay man to be
our featured guest speaker. I believe he had over 30 years at the
time. And his story was something of the AA history of both black
people and gay people in the area, from NYC on down the Eastern/
southeastern Seaboard. I wish I had a copy of that talk. I know now
how remarkable his journey was.

As I remember it, it was a struggle that I do not think I could have
made. I probably would not have been able to stay sober under those
conditions, feeling that sort of persecution in the rooms, let alone
in the life outside the rooms.

AA has some very ugly history, as does America in general. And we
still have a long way to go.

I'm reminded that unless we learn from our past, we are doomed to
repeat it.

Hugs for the trudge.

Jon (Raleigh)
9/9/82

- - - -

From: Michael Oates
<mso2941@yahoo.com> (mso2941 at yahoo.com)

This is great information. About ten years
ago the Pope issued an apology for the
Catholic Church's actions in dealing with
segregation. Has AA ever offered an amends
for its behavior during this period of Americana?

- - - -

PHOTOS OF BROWNIE'S, the AA meeting set up
by one of the great early black leaders in
northern Indiana AA, and some of the people
from Chicago and South Bend who have been
supporting this historic site:

http://hindsfoot.org/ndigsym.html

http://www.geocities.com/glennccc@sbcglobal.net/digsym01.html

http://www.geocities.com/glennccc@sbcglobal.net/digsym02.html

TRANSCRIPTION OF RECORDINGS OF BLACK LEADERS
SPEAKING (early Chicago and South Bend AA):

http://hindsfoot.org/nblack1.html

http://hindsfoot.org/Nblack2.html

http://hindsfoot.org/Nblack3.html

THE WISDOM OF GOSHEN BILL (another early
black leader from northern Indiana AA):

http://hindsfoot.org/nkosc3gb.html

- - - -

From: <aadavidi@yahoo.com> (aadavidi at yahoo.com)

I was told by a member raised in coastal South Carolina about the experience of an
A.A. group in the Myrtle Beach, S.C. area during the Jim Crow days. It seems a black
man came to this group seeking help and being an alcoholic they knew they were
obliged to do what they could for him. Of course the local laws forbid his
entering the same building with the white folks. They held a group conscience,
prayed on the matter and someone came up with the idea of placing a chair in the
doorway for the black man to sit in during the meetings. This way the law was
not violated because he was not exactly included nor was our 3rd tradition
violated because he was not exactly excluded.

- - - -

From: Sober186@aol.com (Sober186 at aol.com)

About 15 or 20 years ago I listened to a panel of Old Timers at a local
gathering which included an Afrcan American. He related that he had been in the
Air Force based in a southern state, and after several drunken escapades, his
commanding officer ordered him to attend AA meetings. There were no "Colored
Only" meetings.

The community or state had laws which made it illegal for blacks to attend any
gathering with whites, but he showed up at the local AA meeting anyway. The
members of the local AA group decided they could place a chair for lthe African
American in the hallway just outside the door of their meeting room. The members
then arranged their own chairs so that the black man was included in the circle,
even though he would not technically be in the same room in which the meeting
for whites was held.

Jim L.
Columbus, Ohio
| 5748|5717|2009-06-01 13:34:59|azmikefitz|Re: Early AA meeting formats|
As some of the group members are aware recently we launched a new website that hosts many early A.A. talks, www.recoveryspeakers.org, one talk that will be of interest related to the early times is "Annv of St Thomas" Sister Ignatia. This recording has several of the members from the Kings School original group speaking at the beginning of the meeting, followed by a great talk by Bill W. and a very short talk by Sister Ignatia, her last recorded talk.

Bob E. sober since 1936 talks a bit about going upstairs at T Henry's house in Akron.

Please note that this site is now available for free downloading but does need support. In our first week we have averaged 100 visitors per day who have been enjoying thousands of downloaded talks.

The comments we have received have been wonderful and we are most grateful for any support.

Sincerely,

Mike F
| 5749|5734|2009-06-02 12:15:02|johnlawlee|Re: How did AA in Southern U.S. in 40's and 50's deal with Jim Crow?|
--- In AAHistoryLovers@yahoogroups.com,
"tomvlll" wrote:
>
> How did AA deal with the Jim Crow laws (the
> rigid segregation laws) of that period? Did
> they have segregated meetings?
>

The Jim Crow laws were limited to public
accomodations, so they would have had little
to do with AA. Private gatherings were not
restricted by the Jim Crow laws.

About the only time the Jim Crow laws would
have come into play would have been where
an AA meeting was held in a public facility,
such as a school, courthouse, train station,
restaurant or town hall. Blacks would have
had to use designated restrooms and drinking
fountains in those buildings.

I suspect Bill Wilson's concern in the period
1940-64 was to not involve AA in an area of
public controversy. Bill was about as
colorblind and inclusive as they came, but
he was very sensitive on public perception
of the Fellowship.

John Lee
Pittsburgh
| 5750|5734|2009-06-03 10:38:58|jenny andrews|First black AA group was in Washington D.C.|
Did Jim's Story first appear in the Big Book
in the second edition? ("This physician, one
of the earliest members of AA's first black
group, tells of how freedom came as he worked
among his people.")

The group was in Washington: "... we met at
Ella G.'s. It was Charlie G. and three or four
others. That was the first meeting of a
colored group in AA as far as I know ...

Charlie, my sponsor was white, and when we
got our group started, we got help from other
white groups in Washington. They came, many
of them, and stuck by us and told us how to
hold meetings ..."

Anyone know the date, it was after 1940?

Jim was born in Virginia. He wrote, "I don't
think I suffered too much as far as the
racial situation was concerned because I
was born into it and knew nothing other
than that. A man (sic) wasn't actually
mistreated, though if he was, he could only
resent it. He could do nothing about it...
On the other hand, I got quite a different
picture farther south..."

Laurie A.
| 5751|5751|2009-06-03 11:02:08|Glenn Chesnut|First black AA group was in Washington D.C. -- or Chicago?|
WASHINGTON, D.C.

Jim's Story in the Big Book (Jim Scott MD,
Washington, DC). Some regard this as having
been the first black AA group: April 1945.

Big Book, 2nd edition #471, 3rd edition #483,
4th edition 232

http://www.a-1associates.com/westbalto/HISTORY_PAGE/Authors.htm

(or http://silkworth.net/aabiography/storyauthors.html )

This account says (but without giving a date):

"When repairing an electric outlet for a
friend, to earn some drinking money, he met
Ella G., whom he had known years before but
didn't recognize. Ella arranged for Jim to
meet 'Charlie G.' who became his sponsor.
Charlie was a white man. The following Sunday
he met with Ella, Charlie, and three or four
others at Ella's house. 'That was the first
meeting of a colored group in A.A.,' so far
as Jim knew."

"Jim spoke at the 'God as We Understand Him'
meeting held Sunday morning at the International
Convention in St. Louis in 1955. Bill wrote in
'A.A. Comes of Age:'"

"'Deep silence fell as Dr. Jim S., the A.A.
speaker, told of his life experience and the
serious drinking that led to the crises which
had brought about his spiritual awakening.
He re-enacted for us his own struggle to start
the very first group among Negroes, his own
people. Aided by a tireless and eager wife,
he had turned his home into a combined hospital
and A.A. meeting place, free to all. He told
how early failure had finally been transformed
under God's grace into amazing success, we who
listened realized that A.A., not only could
cross seas and mountains and boundaries of
language and nation but could surmount obstacles
of race and creed as well.'"

Bob Pearson, Manuscript of A.A. World History,
page 44, gives a date:

"The Washington Colored Group was founded in
April '45 by Jimmy S. It later changed its
name to the Cosmopolitan Group to convey the
fact that it was 'a group for all people, all
races; it doesn't matter who you are.'"
____________________________________

CHICAGO:

Chicago however appears to have had a black AA
group started a month earlier, in March 1945:

http://hindsfoot.org/Nblack3.html

GLENN: Now what year did you come into A.A.
in Chicago?

BILL WILLIAMS: I think it 'uz, umn ....

JIMMY H.: Forty-five .... It was December '45.
Cause [Earl] Redmond came in in March, you told
me ....

BILL WILLIAMS: But anyway, I know Redmond
came in in March, and I came in that following
December.

GLENN: So when you came to South Bend [in 1948]
you had about four or five years sobriety behind
you? You had a good program by then.

BILL WILLIAMS: Oh yeah, I was pretty solid. I
knew by that time that it was going to work . . . .

GLENN: Now when you came into A.A. in Chicago,
in 1945, did you hit trouble there too? Was
there a color bar .... there in Chicago in
1945? I don't know anything about Chicago.

BILL WILLIAMS: Oh yeah! Yeah, it was the same
thing. It's still prejudiced, even now [1999].

GLENN: How did you deal with that? In Chicago,
in 1945?

BILL WILLIAMS: Well, I was born in Texas.

RAYMOND: He's a cowboy! [Laughter]
____________________________________

So what further information can our AA historians
from Washington D.C. and Chicago give us? I
know that in Chicago, the Evans Avenue group
still meets, although they have moved to a new
location. I have visited their new building,
and there were photographs of Earl Redmond
and so on, and there also appeared to be a
lot of other material there of great archival
significance.

Glenn C.
| 5752|5734|2009-06-03 11:43:48|Tom Hickcox|Re: How did AA in Southern U.S. in 40's and 50's deal with Jim Crow?|
At 18:48 6/1/2009, johnlawlee wrote:

>--- In AAHistoryLovers@yahoogroups.com,
>"tomvlll" wrote:
> >
> > How did AA deal with the Jim Crow laws (the
> > rigid segregation laws) of that period? Did
> > they have segregated meetings?
> >
>
>The Jim Crow laws were limited to public
>accomodations, so they would have had little
>to do with AA. Private gatherings were not
>restricted by the Jim Crow laws.
>
>About the only time the Jim Crow laws would
>have come into play would have been where
>an AA meeting was held in a public facility,
>such as a school, courthouse, train station,
>restaurant or town hall. Blacks would have
>had to use designated restrooms and drinking
>fountains in those buildings.
>
>I suspect Bill Wilson's concern in the period
>1940-64 was to not involve AA in an area of
>public controversy. Bill was about as
>colorblind and inclusive as they came, but
>he was very sensitive on public perception
>of the Fellowship.

I would say this oversimplifies it quite a bit.

I do remember in the early '60s the police
pulling blacks out of white churches and whites
out of black churches in the south without any
request from the congregations. Separation
meant separation. Bus stations, train stations,
airports, movie theaters, sports stadia were
segregated.

I moved to Shreveport, Louisiana, in the fall
of 1946, and, except for several years in the
middle '60s, have lived in Louisiana since
and observed segregation up close. I
attended Centenary College in Shreveport,
class of 1961. By the time I graduated, some
of my fellow students were making contacts in
the black community. While there was no
reaction by the college administration, there
was from the community and politicians.
Waking up in the morning and finding garbage
on your lawn was the first sign you had
disturbed the powers that were.

While private gatherings may not have been
unlawful, they were often noticed and there
likely were consequences.

Tommy H in Baton Rouge
| 5753|5751|2009-06-06 13:27:39|Cindy Miller|Re: First black AA group was in Washington D.C. -- or Chicago? |
On Sunday, March 22, 2009, members of my HomeGroup rented a van and
we drove to Washington, DC - where the Reeves Club was holding its'
"4th Annual AA Old-Timers Speakers Jamm"
This event was also a celebration of the Cosmopolitan Club, and every
hour, the group read portions of "Jim's Story".
The event was absolutely outstanding--each speaker had over 20 years
sobriety--the event lasted from noon- 7pm and also included dinner.



History of the Cosmopolitan Club (as it was printed in the programs):

In April of 1945, Mrs. Ella B. Gant, a non-alcoholic arranged a
meeting between Charlie G., a white man and sober member of A.A., And
Jim S., a black man and an alcoholic who was still drinking. Mrs.
Gant had known Charlie when he was drinking and he had told her about
how AA had helped him. Upon hearing his story, she arranged for the
two to meet.
Out of that meeting was born the Washington Colored Group, the first
Black AA group. The group survived with the help of Charlie G., Bill
A., and Chase H. of the Old Central Group; DC's pioneer group of
Alcoholics Anonymous. Stories of our group have been handed down from
one generation of recovering drunks to the next. One story is that
sometimes there would be no one at the meetings, except Jim and his
wife, Vi S.
Jim S., in his story, reveals that "They came, many of them (white
AA's) and stuck by us and told us how to hold meetings, and how to do
12 Step work.
Most of the 12 Step work was done at a new alcoholic clinic located
at 7th & P Street, N.W. It was at this clinic that the group met
Julius S., whose sobriety dates from 1945 and who is the sole
survivor of that small band of recovering people.
The groups' first meeting were held in the home of Mrs. Gant. They
then met several times in the home of Mrs. Gant's mother.
The Group of approximately 15 men & women, with sobriety ranging from
a few weeks to one year, grew to nearly 30 members in the second year.
Jim S. began to seek space for a meeting. He approached several
ministers who praised what he was doing, but they did not offer
space. He then approached the Anthony Bowen YMCA at 12th & S Streets,
N.W. The "Y" rented a room to the group for $2.00 per night.
In this second year, the group's name was changed from the Washington
Colored Group to the Cosmopolitan Group of Alcoholics Anonymous--an
indicator that all suffering alcoholics were welcome regardless of
race. That group tradition remains in effect today.
Often, a YMCA employee would come to the meeting room door, and
beckon two or more members, then leave the room, on their way to
"Carry the Message"
These pioneers began to take their message to other cities:
Baltimore, Philadelphia, New York City and Fredericksburg, VA.
Members of the group also included traveling sales men, with all the
energy of a crusaders, who took the message up and down the East
Coast as well.
In 1947, the House District Committee of the 80th Congress held the
first Federal hearing dealing with alcoholism and the need for
rehabilitation. At the hearing, Julius S., of our group testified
that he had not had a drink for 18 months! The Traditions, one of
which deals with Anonymity were confirmed by the A.A. Convention in
1950.
In 1950, the DC Police Court allowed AA into the courtroom where
meetings were held on Saturday mornings. Bob C., a probation officer,
began sending probationers to the Cosmopolitan Group. At a later
date, attendance at the weekly AA meeting became one of the
conditions of release. It was at the 1955 AA Convention, held in St.
Louis, that our founder, Jim S., became the first black person to
address a national AA Convention.
In 1970 or '71, the group moved to the Petworth Church located on
Grant Circle of Northwest Washington, and from there in 1975 to the
Peoples' Congregational Church.
Currently, we meet at the Emory Methodist Church every Monday and
Friday now at 8:oopm. We've been here since April, 1993. Jim S.'s
story reveals theat in the first fev month s of his sobriety, he
gathered up alcoholics in an attempt to save the world. He wanted to
give this new "something" to everyone who had a problem. Well, his
story concludes, "We didn't save the world, but we did manage to help
some individuals."

The Cosmopolitan Group would like to acknowledge the research and
time put forth by Dicker S. in compiling this paper.


Best,
Cindy Miller
Sunday Morning Group at the 4021 Clubhouse
Philadelphia, PA
-cm
`·.¸¸.·´¯`·.¸.·´¯`·...¸><((((º>


- - - -

On Jun 2, 2009, at 6:32 PM, Glenn Chesnut wrote:

>
>
> WASHINGTON, D.C.
>
> Jim's Story in the Big Book (Jim Scott MD,
> Washington, DC). Some regard this as having
> been the first black AA group: April 1945.
>
> Big Book, 2nd edition #471, 3rd edition #483,
> 4th edition 232
>
> http://www.a-1associates.com/westbalto/HISTORY_PAGE/Authors.htm
>
> (or http://silkworth.net/aabiography/storyauthors.html )
>
> This account says (but without giving a date):
>
> "When repairing an electric outlet for a
> friend, to earn some drinking money, he met
> Ella G., whom he had known years before but
> didn't recognize. Ella arranged for Jim to
> meet 'Charlie G.' who became his sponsor.
> Charlie was a white man. The following Sunday
> he met with Ella, Charlie, and three or four
> others at Ella's house. 'That was the first
> meeting of a colored group in A.A.,' so far
> as Jim knew."
>
> "Jim spoke at the 'God as We Understand Him'
> meeting held Sunday morning at the International
> Convention in St. Louis in 1955. Bill wrote in
> 'A.A. Comes of Age:'"
>
> "'Deep silence fell as Dr. Jim S., the A.A.
> speaker, told of his life experience and the
> serious drinking that led to the crises which
> had brought about his spiritual awakening.
> He re-enacted for us his own struggle to start
> the very first group among Negroes, his own
> people. Aided by a tireless and eager wife,
> he had turned his home into a combined hospital
> and A.A. meeting place, free to all. He told
> how early failure had finally been transformed
> under God's grace into amazing success, we who
> listened realized that A.A., not only could
> cross seas and mountains and boundaries of
> language and nation but could surmount obstacles
> of race and creed as well.'"
>
> Bob Pearson, Manuscript of A.A. World History,
> page 44, gives a date:
>
> "The Washington Colored Group was founded in
> April '45 by Jimmy S. It later changed its
> name to the Cosmopolitan Group to convey the
> fact that it was 'a group for all people, all
> races; it doesn't matter who you are.'"
>
>
| 5754|5751|2009-06-06 13:30:45|arcchi88|Re: First black AA group was in Washington D.C. -- or Chicago?|
Greetings:

According to the history of the Evans Avenue
Group, which is printed every year on the
program for their annual banquet, Earl Redmond
did get sober in March 1945. He lived on Evans
Avenue at the time, which is where the group
got its name. They started meeting on a regular
basis from that time on.

I have also heard that St. Louis had a black
group in the mid 40's as well.

The Evans Avenue group has produced many long
timers. One that I know of just passed with
62 years of sobriety.

The annual banquet has had featured speakers
such as Bill Dotson (AA #3), Earl Treat
(Founder in Chicago), Judge Touhy (Why We
Were Chosen), etc.

Tom C

- - - -

--- In AAHistoryLovers@yahoogroups.com,
Glenn Chesnut wrote:
>
> CHICAGO:
>
> Chicago however appears to have had a black AA
> group started a month earlier, in March 1945:
>
> http://hindsfoot.org/Nblack3.html
>
> GLENN: Now what year did you come into A.A.
> in Chicago?
>
> BILL WILLIAMS: I think it 'uz, umn ....
>
> JIMMY H.: Forty-five .... It was December '45.
> Cause [Earl] Redmond came in in March, you told
> me ....
>
> BILL WILLIAMS: But anyway, I know Redmond
> came in in March, and I came in that following
> December.
>
> GLENN: So when you came to South Bend [in 1948]
> you had about four or five years sobriety behind
> you? You had a good program by then.
>
> BILL WILLIAMS: Oh yeah, I was pretty solid. I
> knew by that time that it was going to work . . . .
>
> GLENN: Now when you came into A.A. in Chicago,
> in 1945, did you hit trouble there too? Was
> there a color bar .... there in Chicago in
> 1945? I don't know anything about Chicago.
>
> BILL WILLIAMS: Oh yeah! Yeah, it was the same
> thing. It's still prejudiced, even now [1999].
>
> GLENN: How did you deal with that? In Chicago,
> in 1945?
>
> BILL WILLIAMS: Well, I was born in Texas.
>
> RAYMOND: He's a cowboy! [Laughter]
> ____________________________________
>
> So what further information can our AA historians
> from Washington D.C. and Chicago give us? I
> know that in Chicago, the Evans Avenue group
> still meets, although they have moved to a new
> location. I have visited their new building,
> and there were photographs of Earl Redmond
> and so on, and there also appeared to be a
> lot of other material there of great archival
> significance.
>
> Glenn C.
>
| 5755|5755|2009-06-06 14:24:22|jax760|Origins of AA in San Francisco|
They say "more will be revealed..."

The San Francisco Group was the first child of the New Jersey Group!

Below is part of the research I had done for the Timeline of the First 25 AA Groups. I was recently adding some updates to a new "First One Hundred" list I am working on when I realized that Ray W. from "New York" is actually Ray Wood from Orange, New Jersey - a "First One Hundred" pioneer member of the New Jersey Group with a sobriety date of March 1939. He is listed on the group survey of 1/1/1940 with 9 months of continuous sobriety. It was Ray that started AA in San Francisco while on a business trip November 21, 1939.

(From the Timeline of the first 25 AA Groups)

A.A Group # 10 San Francisco, California

So it happened, that when an AA member from New York, Ray W., came to San Francisco for a sales training course in November of that year he brought with him a list of those who had made inquiries. Among them was Mrs. Oram's boarder, Ted.

From his room in the Clift Hotel on Geary Street, Ray called those on his list. He finally arranged for some of them to meet with him in his room on Tuesday, November 21, 1939.

It was there that the first meeting of Alcoholics Anonymous on the West Coast was held. Aside from Ray and Ted, there were two others present, Don B. and Dave L. and the meeting lasted about two hours.

As Ray mentioned, it had become clear that they would need to form an AA group in San Francisco, where they all could meet regularly. Mrs. Oram offered her kitchen as a meeting place. So shortly before Christmas, 1939, the first AA group, the "San Francisco Group" began meeting in Mrs. Oram's kitchen, and later in various members' homes. In October of 1940 they found a more or less permanent site for their meetings in the Telegraph Hill Community House at 1736 Stockton Street in North Beach. (www.aasf.org)

AA's First Meeting on the West Coast
(Adapted from C.N.C.A History, prepared by the CNCA Archives Committee, September 1984)

and more details....

Bob Pearson - Unpublished AA History Manuscript.

San Francisco and Northern California

The first contact with AA from San Francisco was a letter from Mrs. Zelpa Oram who wrote the New York office following the Gabriel Heatter broadcast in April 1939. She was seeking help for one of her boarders, Ted C, a sometime traveling salesman and full time alcoholic. In his mid-30s, he had been in and out of jails and state hospitals for years. Mrs. Oram ordered a Big Book which arrived in June, and Ted sobered up in July. The Liberty magazine article in September attracted a number of inquiries from Northern California, who were advised by the New York office Ray W, an eastern salesman, would be in San Francisco to meet with them. On November 21, 1939, Ray met in his room at the Clift Hotel with Ted C, Don B and Dave L Ray told them about the AA program and the Big Book and turned over to them several more names to call.


God Bless,

John Barton
Area 44 H & A Chair

The Big Book Study Group
of
South Orange, New Jersey
| 5756|5696|2009-06-06 14:33:05|Tom Hickcox|Re: Wednesday removed from 4th ed. He Sold Himself Short|
At 09:43 5/22/2009, garylock7008 wrote:

>Speaking of changes made in the 4th edition of
>the Big Book - I am wondering why they took the
>word "Wednesday" out of Earl T's story ("He
>Sold Himself Short," page 262/263) in the 4th
>Edition, in all the printings?
>
>Back in the past this was the only day
>[afternoon] a doctor in the town I grew up
>in - in Nova Scotia - ever took off.
>
>To me it tells of the sacrifice and dedication
>Dr. Bob and his family had made for the
>fellowship! With the stroke of a keyboard -
>a part of history is gone.

I was looking for something in Bill Dotson's story, A.A. Number
Three. I noticed on p. 190 that three little changes similar to the
one Gary mentioned were made in the 4th Edition. Two phrases were
removed, one phrase was relocated in the same sentence, and
"non-existent was changed to "nonexistent".

I know that over eighty changes were made in the original edition of
the Big Book. Many of these were correcting errors, and some
reflected the burgeoning membership, but the wording of a Step was
changed and "former alcoholic" and "ex-alcoholic" were changed to
"ex-problem drinkers".

I wonder if there is a tabulation of the changes made from the 3rd
Edition to the 4th?

Tommy H in Baton Rouge
| 5757|5757|2009-06-06 14:34:51|Charlie C|History of sponsorship|
   I have been revisiting the "Little Red Book," a title discussed here at times, and was struck by the way it recommends doing one's 5th Step with a non-AA, e.g. a clergyman, doctor... In discussing the 8th Step, it mentions that one may want to refer to "older members" when unsure of how to proceed with amends. In neither place is a sponsor mentioned.
 
   My understanding is that the Little Red Book represents AA practice of the 1940s, in particular that developed by Dr. Bob. Is this correct?
 
   Most of all though, I am curious: when did sponsorship as we know it today become the norm? When did the tradition, suggested in the Big Book, of discussing one's 5th Step with an outsider become the exception, and using one's sponsor the rule? Are there any interviews with old timers or other records documenting this shift? Thanks, I learn so much from this group!

Charlie C.
IM = route20guy
| 5758|5751|2009-06-06 14:41:18|Al Welch|Re: First black AA group was in Washington D.C. -- or Chicago?|
I have no known way to confirm the following told to me by an old timer that
has passed on.

Since the subject of black groups has come up, I was told that 48 years ago
there were very few black AA groups in Baltimore & Washington DC and they
decided to get together once a year for "A Gratitude Breakfast."

Sometime after the beginning one it was opened to whites as well. I
attended my first Gratitude Breakfast in 1979 being held at the Social
Security Headquarters cafeteria and have not missed one since. The most
recent one was February 22, 2009 and held at La Fountain Bleu in Glen
Burnie. (Yes, it has gone upscale)

Unfortunately, the roots of this breakfast have been largely forgotten or
deemed not worth passing on..........


----- Original Message -----
From: "Cindy Miller" <cm53@earthlink.net>
To: <AAHistoryLovers@yahoogroups.com>
Sent: Friday, June 05, 2009 11:18 AM
Subject: [AAHistoryLovers] Re: First black AA group was in Washington
D.C. -- or Chicago?
| 5759|5759|2009-06-06 14:42:26|nuevenueve@ymail.com|First Latin American country with an AA group|
Hi Group,

When and which was the first Latin American
country receiving the AA message?

Best Regards

Hugo
| 5760|5760|2009-06-06 14:45:15|James Flynn|Re: First black AA group in Washington D.C.|
I have heard of the Metropolis Club in DC and
have been to a few meetings there.  But I have
never heard of the Cosmopolitan Club.  Does it
still exist?
 
Sincerely, Jim F.


--- On Fri, 6/5/09, Cindy Miller
<cm53@earthlink.net> wrote:

On Sunday, March 22, 2009, members of my HomeGroup rented a van and
we drove to Washington, DC - where the Reeves Club was holding its'
"4th Annual AA Old-Timers Speakers Jamm"
This event was also a celebration of the Cosmopolitan Club, and every
hour, the group read portions of "Jim's Story".
The event was absolutely outstanding- -each speaker had over 20 years
sobriety--the event lasted from noon- 7pm and also included dinner.

History of the Cosmopolitan Club (as it was printed in the programs):

In April of 1945, Mrs. Ella B. Gant, a non-alcoholic arranged a
meeting between Charlie G., a white man and sober member of A.A., And
Jim S., a black man and an alcoholic who was still drinking. Mrs.
Gant had known Charlie when he was drinking and he had told her about
how AA had helped him. Upon hearing his story, she arranged for the
two to meet.
Out of that meeting was born the Washington Colored Group, the first
Black AA group. The group survived with the help of Charlie G., Bill
A., and Chase H. of the Old Central Group; DC's pioneer group of
Alcoholics Anonymous. Stories of our group have been handed down from
one generation of recovering drunks to the next. One story is that
sometimes there would be no one at the meetings, except Jim and his
wife, Vi S.
Jim S., in his story, reveals that "They came, many of them (white
AA's) and stuck by us and told us how to hold meetings, and how to do
12 Step work.
Most of the 12 Step work was done at a new alcoholic clinic located
at 7th & P Street, N.W. It was at this clinic that the group met
Julius S., whose sobriety dates from 1945 and who is the sole
survivor of that small band of recovering people.
The groups' first meeting were held in the home of Mrs. Gant. They
then met several times in the home of Mrs. Gant's mother.
The Group of approximately 15 men & women, with sobriety ranging from
a few weeks to one year, grew to nearly 30 members in the second year.
Jim S. began to seek space for a meeting. He approached several
ministers who praised what he was doing, but they did not offer
space. He then approached the Anthony Bowen YMCA at 12th & S Streets,
N.W. The "Y" rented a room to the group for $2.00 per night.
In this second year, the group's name was changed from the Washington
Colored Group to the Cosmopolitan Group of Alcoholics Anonymous--an
indicator that all suffering alcoholics were welcome regardless of
race. That group tradition remains in effect today.
Often, a YMCA employee would come to the meeting room door, and
beckon two or more members, then leave the room, on their way to
"Carry the Message"
These pioneers began to take their message to other cities:
Baltimore, Philadelphia, New York City and Fredericksburg, VA.
Members of the group also included traveling sales men, with all the
energy of a crusaders, who took the message up and down the East
Coast as well.
In 1947, the House District Committee of the 80th Congress held the
first Federal hearing dealing with alcoholism and the need for
rehabilitation. At the hearing, Julius S., of our group testified
that he had not had a drink for 18 months! The Traditions, one of
which deals with Anonymity were confirmed by the A.A. Convention in
1950.
In 1950, the DC Police Court allowed AA into the courtroom where
meetings were held on Saturday mornings. Bob C., a probation officer,
began sending probationers to the Cosmopolitan Group. At a later
date, attendance at the weekly AA meeting became one of the
conditions of release. It was at the 1955 AA Convention, held in St.
Louis, that our founder, Jim S., became the first black person to
address a national AA Convention.
In 1970 or '71, the group moved to the Petworth Church located on
Grant Circle of Northwest Washington, and from there in 1975 to the
Peoples' Congregational Church.
Currently, we meet at the Emory Methodist Church every Monday and
Friday now at 8:oopm. We've been here since April, 1993. Jim S.'s
story reveals theat in the first fev month s of his sobriety, he
gathered up alcoholics in an attempt to save the world. He wanted to
give this new "something" to everyone who had a problem. Well, his
story concludes, "We didn't save the world, but we did manage to help
some individuals. "

The Cosmopolitan Group would like to acknowledge the research and
time put forth by Dicker S. in compiling this paper.


Best,
Cindy Miller
Sunday Morning Group at the 4021 Clubhouse
Philadelphia, PA
-cm
`·.¸¸.·´¯`·.¸.·´¯`·...¸><((((º>
| 5761|5761|2009-06-06 22:45:48|David|African-American Participation in AA Meetings|
Is anyone aware, in either local, district,
area or international archives, or from
personal experience, of any information
concerning African-American participation
in AA groups in America or other countries
from approximately 1940 to 1970?

Thanks so much for your input!
| 5762|5761|2009-06-07 09:21:41|Meritt Hutton|Re: African-American Participation in AA Meetings|
Dr Bob and the Good Old Timers, pp 247-248,
has a story concerning the first black group
in Cleveland, Ohio.

- - - -

From the moderator:

Oscar W. made a twelfth step call on a black
woman, bringing a Big Book with him. But then
the white AA's in Cleveland's Lake Shore
Group refused to let her attend their meeting,
so Oscar and some of the other white men who
were sympathetic to her plight, set up a group
in one of Cleveland's black neighborhoods, on
Cedar Ave., and this group quickly grew to
fifteen members.

No date given, but it is in a part of the
book which deals mostly with the 1940's.
| 5763|5759|2009-06-09 10:24:38|Shakey1aa@aol.com|Re: First Latin American country with an AA group|
Mexico

Yis,
Shakey Mike Gwirtz

- - - -

So for example, in 1948, Bill Wilson and Father
Ralph Pfau met in California, and took a trip
to Mexico together to help the growth of AA
in that country.

Glenn C., Moderator

- - - -

In a message dated 6/6/2009
nuevenueve@ymail.com writes:

Hi Group,

When and which was the first Latin American
country receiving the AA message?

Best Regards

Hugo
| 5764|5757|2009-06-12 13:12:37|Jay Lawyer|Re: History of sponsorship|
Charlie and group,

We must remember that directions in the Big
Book were for those members who received a
copy of it in the mail and weren't near any
group, or didn't have the luxury of being close
to another group or member of AA. The book is
just giving somewhat clear messages of who to
look for in order to do the work.

Remember at the time the Big Book was published
there were only 3 groups. NY, Akron, and
Cleveland. What were you to do? The Big Book
explains it.

Jay

_____

From: Charlie C
Sent: Friday, June 05, 2009
Subject: History of sponsorship

I have been revisiting the "Little Red Book"
... and was struck by the way it recommends
doing one's 5th Step with a non-AA, e.g.
a clergyman, doctor ....

When did the tradition, suggested in the Big
Book, of discussing one's 5th Step with an
outsider become the exception, and using
one's sponsor the rule?

Charlie C.
IM = route20guy
| 5765|5760|2009-06-12 13:15:43|Michael F. Margetis|Re: First black AA group in Washington D.C.|
The Cosmoplotan group meets twice a week in NW
Washington DC. on Monday and Friday nights.
Here's a link to the DC intergroup (WAIA)

http://www.aa-dc.org/default.asp

Mike Margetis

Brunswick, MD

- - - -

James Flynn wrote:
>
> I have heard of the Metropolis Club in DC and
> have been to a few meetings there. But I have
> never heard of the Cosmopolitan Club. Does it
> still exist?
>
> Sincerely, Jim F.
>
| 5766|5766|2009-06-14 19:16:00|Bill Lash|Lessons From Rock Bottom|
AN INTERESTING ARTICLE ON A.A. FROM A NON-A.A. SOURCE

"Lessons From Rock Bottom: The church can learn
about grace from the recovery movement"

By Philip Yancey
(posted 7/11/00 on Christianity Today Online)

In earlier times, some theologians wrote "natural theologies" by first
explicating the wonders of nature and then gradually moving toward theism,
revelation, and Christian doctrine. If I were writing a natural theology
today, I think I would start with recovering alcoholics.

It staggers me that psychiatrists, pharmacologists, and scientific
reductionists cannot improve on a spiritual program devised by a couple of
alcoholics 60 years ago.

Anthropology, original sin, regeneration, sanctification -- the recovery
movement contains within it seeds of all these doctrines. As an alcoholic
once told me, "I publicly declare 'I am an alcoholic' whenever I introduce
myself at group. It is a statement of failure, of helplessness, and
surrender. Take a room of a dozen or so people, all of whom admit
helplessness and failure, and it's pretty easy to see how God then presents
Himself in that group."

The historian of Alcoholics Anonymous titled his work Not-God because, he
said, that stands as the most important hurdle an addicted person must
surmount: to acknowledge, deep in the soul, not being God. No mastery of
manipulation and control, at which alcoholics excel, can overcome the root
problem; rather, the alcoholic must recognize individual helplessness and
fall back in the arms of the Higher Power. "First of all, we had to quit
playing God," concluded the founders of AA; and then allow God himself to
"be God" in the addict's life, which involves daily, even moment-by-moment,
surrender.

Bill Wilson, the cofounder of Alcoholics Anonymous, reached the unshakable
conviction, now a canon of Twelve-Step groups, that an alcoholic must "hit
bottom" in order to climb upward. Wilson wrote his fellow strugglers, "How
privileged we are to understand so well the divine paradox that strength
rises from weakness, that humiliation goes before resurrection: that pain is
not only the price but the very touchstone of spiritual rebirth." The
Apostle Paul could not have phrased it better.

The need for humble dependence continues throughout recovery. Although an
alcoholic may pray desperately for the condition to go away, very few
addicts report sudden, miraculous healing. Most battle temptation every day
of their lives, experiencing grace not as a magic potion, rather as a balm
whose strength is activated daily by conscious dependence on God.

One alcoholic wrote me, "I know that I can go out and start drinking today
and have all the sex I want with all the women I want and live in a state of
continued drunkenness for quite some time. But there is a catch. I know
firsthand all the misery and guilt that comes along with it. And that is
something I want no part of. I have experienced guilt and misery so extreme
that I didn't want to live anymore at all--and that, my friend, is why I
would rather not have to take advantage of God's generosity in being willing
to forgive me once again should I go that route. Plus, in my present life,
every now and then I think I do manage to do God's will. And, when I do,
then the rewards are so tremendous and satisfying that I get kind of
addicted to that closeness to God. There is a common saying in AA: 'Religion
is for people who believe in hell. Spirituality is for people who have been
there.'"

In correspondence with Bill Wilson, the psychiatrist Carl Jung remarked that
it may be no accident that we refer to alcoholic drinks as "spirits."
Perhaps, suggested Jung, alcoholics have a greater thirst for the spirit
than other people, but it is all too often misdirected.

Early in the AA program, two groups divided over the issue of perfectionism.
One, an offshoot of the Oxford Group, insisted on "Four Absolutes" and
required its members to commit to a strict Christian creed. The other, led
by Bill Wilson, started with a dependence on grace, an acknowledgment that
its members would never achieve perfection. Absolutes, said Wilson, either
turned alcoholics away or gave them a dangerous feeling of "spiritual
inflation." Over time, the perfectionist Oxford Group shriveled up and
disappeared; grace-based AA has never stopped growing.

We in the church have as much to learn from people in the recovery movement
as we have to offer them. I was struck by one observation from an alcoholic
friend of mine. "When I'm late to church, people turn around and stare at me
with frowns of disapproval. I get the clear message that I'm not as
responsible as they are. When I'm late to AA, the meeting comes to a halt
and everyone jumps up to hug and welcome me. They realize that my lateness
may be a sign that I almost didn't make it. When I show up, it proves that
my desperate need for them won out over my desperate need for alcohol."
| 5767|5761|2009-06-15 10:22:01|Cindy Miller|Re: African-American Participation in AA Meetings|
Probably the broadest search parameters I have
ever seen!!! Good luck!!

(But try to narrow things down a bit)

-cm
`·.¸¸.·´¯`·.¸.·´¯`·...¸><((((º>

- - - -

From: Baileygc23@aol.com (Baileygc23 at aol.com)

Garrett A, not sure of spelling, then a past trustee. In the early
eighties had about thirty two years sober.
We had a woman member who's name escapes me who had well over thirty years
sober in the early eighties. I am sure the DC members of the cosmopolitan
group or the metropolis groups could name many people of that era. Norman B
from the Washington area was famous for his work with Montgomery General
Hospital and certainly along the east coast goes back at least till 1970. Our
Washington Area Inter Group had a very large percentage of Of African
Americans who had responsible position in our inter group. Of all the old
timers in the Washington area it seems the ones with the longest sobriety were
our African American members.

- - - -

On Jun 6, 2009, at 8:55 PM, David wrote:
>
> Is anyone aware, in either local, district,
> area or international archives, or from
> personal experience, of any information
> concerning African-American participation
> in AA groups in America or other countries
> from approximately 1940 to 1970?
>
> Thanks so much for your input!
| 5768|5768|2009-06-15 10:28:58|corafinch|Rowland Hazard in New Mexico|
The latest issue of the Tularosa Basin Historical Society magazine, devoted to Rowland Hazard and his pottery factory, is now available. Ted mentioned this here earlier (and yes, they do spell the name "Roland," no one can get everything right). Local historian Janie Bell Furman has put together a complete history of Hazard's projects there, beautifully written and fully illustrated. I was transfixed, both by the story and by the extensive collections of photos.

As Ms. Furman notes, Rowland fell in love with the area when he made a cross-country car trip and was delayed there by car trouble. His wife was in the process of divorcing him, and he had just been through one the most dangerous quack alcoholism cures on record (Furman is actually not aware of these last two details, but they may clarify his behavior somewhat). His devotion to the property really comes through in her writing.

Rowland truly loved the hispanic and native cultures of the area. I suspect that there was a strong spiritual element to this, and that he needed a change from the eastern gentility in which he was raised. Maybe this explains some of the near-manic intensity of his approach to the project. He literally sold everything he had for that one pearl, and unfortunately he lost his investment.

One of the mysteries cleared up by this article is the identity of Clarence Agnew, who brought Rowland back East to be hospitalized after a severe relapse in 1936. Rowland apparently never went back, and the property was eventually liquidated by his brother, who took over as administrator. Rowland's commitment to the Oxford Group developed gradually over the time he was building and operating the La Luz factory, and he continued to be active in the movement after that last (?) relapse.

The name of the magazine is the "Pioneer," and it is available from the Society, phone number (575) 434-4438, email tbhs@zianet, snail mail Tularosa Basin Historical Society, 1301 N. White Sands Blvd., Alamogordo NM, 88310. They don't seem to have a significant web presence.

Cora
| 5769|5757|2009-06-15 10:34:04|John Barton|Re: History of sponsorship|
Just an FYI,
 
The Big Book was published on April 10, 1939
(according to the copyright). The Cleveland
Group (Abby G - Group) was founded May 11, 1939.
 
The two groups in existence when the Book was
published were Akron and NY.
 
God Bless

- - - -

Jay Lawyer <ejlawyer@midtel.net> wrote:
Subject: RE: History of sponsorship

> Remember at the time the Big Book was published
> there were only 3 groups. NY, Akron, and
> Cleveland. What were you to do? The Big Book
> explains it.
>
> Jay
| 5770|5761|2009-06-15 11:08:14|James Flynn|Re: African-American Participation in AA Meetings|
I got sober in 1987 in the Rockville/Gaithersburg
area and I remember Big Norm. He was legendary
in the Mongomery County Maryland meetings.  Many
AA's in Montgomery County Maryland went through
the Montgomery General's Rehab Program and had
had encounters with Big Norm.  He had a way of
getting drunks who thought they were tough guys 
to see the light of reason mostly owning to his
enormous size.
 
Sincerely, Jim F.
| 5771|5771|2009-06-15 11:10:09|John Dunn|Fresno AA History|
Hello All,

Does anyone have information on the history of
Fresno AA? I think it started in April 1946,
but who carried the message?

Thanks,
John
| 5772|5757|2009-06-15 11:13:00|Tom Hickcox|Re: History of sponsorship|
At 07:44 6/5/2009, Charlie C wrote:

> I have been revisiting the "Little Red Book," a title discussed
> here at times, and was struck by the way it recommends doing one's
> 5th Step with a non-AA, e.g. a clergyman, doctor... In discussing
> the 8th Step, it mentions that one may want to refer to "older
> members" when unsure of how to proceed with amends. In neither
> place is a sponsor mentioned.
>
> My understanding is that the Little Red Book represents AA
> practice of the 1940s, in particular that developed by Dr. Bob. Is
> this correct?

I have read that Dr. Bob had input into the first six printings of
the Little Red Book, 1946-1950, but I have yet to see any changes
specifically attributed to him. That doesn't mean there aren't any,
just that I am not aware of them.

>
> Most of all though, I am curious: when did sponsorship as we
> know it today become the norm? When did the tradition, suggested in
> the Big Book, of discussing one's 5th Step with an outsider become
> the exception, and using one's sponsor the rule? Are there any
> interviews with old timers or other records documenting this shift?
> Thanks, I learn so much from this group!

Use of outsiders is reiterated in the 12x12 starting at the bottom of
p. 60, "Our next problem will be to discover the person in whom we
are to confide," and admonishes us "to take much care, remembering
that prudence is a virtue which carries a high rating."

It goes on to say the person may be one who has "stayed dry,"
inferring he/she is in A.A. "This person may turn out to be one's
sponsor, but not necessarily so," and it goes on to say the sponsor
may not be the right person "for the more difficult and deeper
revelations . . . a complete stranger may prove the best bet." I
know some A.A.s who have been around for a long time who are aghast
when reminded of this. Apparently, they feel it is their right to
hear their sponsees' Fifth Steps.

This would suggest the use of outsiders went into the middle
1950s. It also states that there may be things that one's sponsor
doesn't need to know.

Tommy H in Baton Rouge

- - - -

From: James Flynn <jdf10487@yahoo.com> (jdf10487 at yahoo.com)

You could try to get sober on the book alone (once it was published) but most
alcoholics could not get sober on the book alone, they need what Dr. Bob needed,
another alcoholic who spoke his language. You see Dr. Bob was already a member
of the Oxford Group prior to meeting Bill W. The Oxford Group principles were
not enough for Dr. Bob to get sober, Dr, Bob needed Bill Wilson and Bill
Wilson needed Dr. Bob for mutual support. Most of the alcoholics that got sober
in the early days did not get sober with the book alone they were connected one
of the few groups that existed back then. That is why Alcoholics Anonymous is
described as a fellowship of men and woman who share their experience strength
and hope with each other and not as a book published back in 1939.

Sincerely, Jim F.
| 5773|5773|2009-06-15 12:51:51|Glenn Chesnut|Sister Ignatia documents and photos|
Fiona D. has posted two new sections in her
collection of Sister Ignatia documents and photos:
 
http://hindsfoot.org/ignatia5.html
Sister Ignatia:  her parents' marriage certificate.
The Church Marriage Record for Sister Ignatia's
parents, Patrick Gavin and Barbara Neary, who
married on 29 January 1882.  From Irish AA
historian Fiona D. (County Mayo).
 
http://hindsfoot.org/ignatia6.html
The Fourth Earl of Lucan: Sister Ignatia was
born on his estate  in County Mayo in Ireland. 
From Irish AA historian Fiona D. (County Mayo).
 
FOR THOSE WHO WISH TO LOOK AT
THE FOUR PREVIOUS SECTIONS:

http://hindsfoot.org/ignatia1.html%c2%a0
Sister Ignatia's birthplace in Ireland. Photos
of the just discovered ruins of the two-roomed
stone cottage where Sister Ignatia Gavin, the
Angel of Alcoholics Anonymous, was born on
1 January 1889 at Shanvalley, Burren, in County
Mayo. Photos and description (13 July 2008) by
the Irish AA historian Fiona D.
 
http://hindsfoot.org/ignatia2.html%c2%a0
More on Sister Ignatia's birthplace in Ireland: 
The Neary family's rental holdings in Griffith's
Land Valuation of 1855. When Patrick Gavin and
Barbara Neary (Ignatia's father and mother)
got married, the couple set up housekeeping in
a part of County Mayo where numerous members
of the Neary family lived, renting land on the
Earl of Lucan's estate.  From Irish AA historian
and archivist Fiona D. in County Mayo.
 
http://hindsfoot.org/ignatia3.html%c2%a0
Seven-year-old Ignatia sails from Ireland to
America in 1896  Emigration records showing the
Gavin family sailing from Queenstown (now Cobh)
in Cork on the SS Indiana on 2 April 1896,
arriving in Philadelphia on 17 April 1896,
with photographs of the ship and harbor. From
Irish AA historian Fiona D. (County Mayo).
 
http://hindsfoot.org/ignatia4.html%c2%a0
Sister Ignatia:  baptismal record (birth
certificate) and the passenger manifest for
the SS Indiana  Sister Ignatia's date of
birth, as given in some of the older historical
sources, needs to be corrected. Born Bridget
Gavin, this photograph of her baptismal record
shows that she was born on 1 January 1889. This
is the date which should be used. Also
photographs of the three sheets of the
original passenger manifest showing Sister
Ignatia and her family embarking on the
SS Indiana.  From Irish AA historian Fiona D.
(County Mayo).
 
 
| 5774|5774|2009-06-15 12:53:03|Glenn Chesnut|Renner's Beer in Akron, Ohio|
http://hindsfoot.org/archives.html
(about two thirds of the way down the page)
 
Photo of a Renner's Beer Wagon in Akron, Ohio
 
When Prohibition ended, at 12:01 A.M., on April 7, 1933, in a
persistent cold rain, a crowd of 2,000 people waited in line outside
the George J. Renner Brewing Company's brewery on Forge Street
in Akron to purchase some of the 5,000 cases of their Grossvater
brand beer that were available at $3.25 per case. By noon the next
day, 10,000 cases had been sold at the brewery and through
shipments all over northeast Ohio and western Pennsylvania.
 
Was it a Renner's beer which Dr. Bob had as his last drink?
(Dr. Bob and the Good Oldtimers page 75)
 
Is there any record of what his favorite brand of beer was?
 
 
| 5775|5768|2009-06-15 16:28:34|secondles|Rowland Hazard with a W|
Hi All: Regards Rowland spelling .... in 2007
I got several deeds concerning Rowland from the
Town records in Shaftsbury, Vermont and in all
instances the spelling was with the "W" in 1930s.

Les C

- - - -

"corafinch" wrote:
>
> The latest issue of the Tularosa Basin Histo-
rical Society magazine, devoted to Rowland Hazard
and his pottery factory, is now available ....
and yes, they do spell the name "Roland," no one
can get everything right ....

- - - -

From the moderator -- Rowland with a W
is the correct spelling, see:

http://en.wikipedia.org/wiki/Rowland_Hazard_III

http://health.groups.yahoo.com/group/AAHistoryLovers/message/5564

http://www.barefootsworld.net/aapeople.html
Hazard, Rowland

http://www.silkworth.net/aahistory_names/namesh.html
Hazard, Rowland
| 5776|5768|2009-06-15 16:31:01|Dolores|Re: Rowland Hazard in New Mexico|
Hi, I would like to know if Roland died sober?
I somehow heard that he died drunk and would
like the matter cleared. Dolores
| 5777|5761|2009-06-15 16:33:13|J. Lobdell|Re: African-American Participation in AA Meetings|
Lou R., African-American, was elected Delegate
from Eastern PA to the General Service Conference
before 1970. His widow, Mary, may still be
alive (she was a frequent and always welcomed
Al-Anon speaker). The Archivist for Area 59 AA
(Eastern Pennsylvania) might have information
on Lou.

- - - -

> On Jun 6, 2009, at 8:55 PM, David wrote:
> >
> > Is anyone aware, in either local, district,
> > area or international archives, or from
> > personal experience, of any information
> > concerning African-American participation
> > in AA groups in America or other countries
> > from approximately 1940 to 1970?
> >
> > Thanks so much for your input!
| 5778|5759|2009-06-15 18:15:37|Angela Corelis|Re: First Latin American country with an AA group|
From Grapevine, October 1996

AA Started in Mexico

In March 1941, Jack Alexander's article about Alcoholics Anonymous appeared in the Saturday Evening Post. Among the first people in Mexico to read it and respond by contacting the New York AA Headquarters was an American named Arthur H. who was a resident of Mexico City . Arthur wanted to find out more about this miraculous cure for alcoholism. One year later the mail from Arthur ended and New York never received any more news about him.

About that time a Mexican named Jorge S. living in Mexico City also wrote to New York requesting information. He'd learned about AA from reading a magazine published by the office of public education in Mexico. After receiving the information, Jorge felt motivated to start an AA meeting. An AA from Los Angeles got Jorge's address from New York and when he went to Mexico for business he paid a visit to Jorge. Jorge felt greatly strengthened by this contact but early in 1942, the contact with Jorge disappeared.

In 1944 Gilberto M. received the AA message in Los Angeles when he was visiting with his wife Francisca, trying to find a solution to his drinking problem. There he got the addresses of the New York Office and the Cleveland intergroup. Gilberto returned to his home in Monterrey in the northern state of Nuevo Leon. His wife Francisca proved to be an extraordinary woman. She was worried about Gilberto's sobriety and she established a strong communication through the mail with New York. She spread the news in Monterrey and all over Mexico from August 1945 to June 1946. She translated several AA booklets, translations that were published in local newspapers. Some beer manufacturers tried to stop the publications, but they were too late, thank God. The Monterrey Group was born and with it a new life was opened to all the alcoholics in Mexico. The group was subsequently visited by AAs from the U.S., especially Cleveland. In 1946 the Monterrey Group had twenty-five members and appeared in the AA World Directory. In June 1945 and September 1946 the AA Grapevine published articles with news from the group. (Troubles began, caused by shortages of Spanish literature, and when the American visitors failed to come often, the Mexican AAs were dismayed. By the end of the forties, Gilberto M. was the solitary member of the Monterrey Group.)

In July 1946 an AA named Lester F. from Chattanooga and New Orleans moved to Mexico City and wrote to New York requesting information about starting a group. By September 1946, two other AAs, named Lester and Pauline, who were living in Mexico City, got in touch with New York . A Mexican lawyer, Fernando I. got their address from New York and soon a Mexican doctor, Jesus A., joined them, and the Mexico City Group was born on September 25, 1946. In the April 1947 issue of the Grapevine, an article appeared called "The Mexico City Group Welcomes Visitors." This group is known today as English Speaking Group, and it still opens its doors to all visitors.

Another significant event took place about the same time in Mexico City -- the visit of Ricardo P. an AA from Cleveland, Ohio. He was honorary consul of Mexico in that city and he had one special reason for his visit: passing on the AA message to Mexican society. Ricardo later translated the Big Book to Spanish, work that took him three years to complete. Finally he gave the finished translation to Bill W., and Bill took his personal Big Book and gave it to Ricardo, writing a beautiful note in it.

The first Spanish-speaking group that survived permanently was the Grupo Hospital Central Militar (Military Hospital Central Group). It was founded in December 1956 by a Major Joaquin B. and his wife Irma. They were helped by the Mexico City Group members, especially by a Mexican member, Carlos C. These three people translated the Big Book; their translation was published by the New York office in 1962 and is still in use.

In 1957, in my homeland of Merida, Yucatan, two AAs were working to start a group and by 1959 the Grupo Panteon Florido (Flowered Cemetery Group) was registered in New York. Our group had its meetings in the installations of a graveyard, and it was said that this was the only meeting in Mexico ever visited by Bill W. He was supposed to have exclaimed: "It's good that we're meeting in a cemetery so we know that our problem is of life and death. We can choose to be here or out in a grave."

By that time in the west of the country, in Guadalajara, Jalisco, there was one English-speaking group, Chapala 100, founded by Harry O. He dreamed of forming a Spanish-speaking group. Finally he met Estanislao S. and together they formed the Grupo Tapatio in 1961. It was the start of AA in the center and west of the country.

In September 1960 Reader's Digest magazine in Spanish reprinted an article called "The Strange Cure of Alcoholics Anonymous," by Paul De Kruif. It was read by a lot of alcoholics and motivated some of them to write New York asking for information. They received literature and suggestions to start meetings. So AA meetings started in some cities like Tampico, San Francisco del Rincón, and Morelia. The nineteen-sixties were distinguished by increasing numbers of groups. I have to mention an American AA, Gordon Mc., who made a tremendous effort to pass the message into Central America, Mexico, Caribbean countries, Argentina, and Colombia. This effort was called the Caribbean crusade. The work of this man succeeded through the sharing of experience through letters, transmitting public information to authorities and professionals, and much more.

In 1964 intergroup offices in Mexico City and Guadalajara were founded, and later in Tampico and Merida. Also in 1964, national congresses began to be held twice a year. In 1969 the first Mexican conference took place and in December of the same year our General Service Office was started. Since then, every four years our AA population has doubled. God has blessed us with one of the biggest demographic explosions in the AA world. Mexico has the second largest AA population after the U.S.

It would be a lie if I told you that everything is okay. We have troubles, maybe because we AAs are troublesome -- or I should say, we Mexican AAs. In 1950, when the AA Traditions were approved, some Mexican AAs thought that they were made for the Anglo way of thinking, and in 1954 they started a movement called AMAR (Mexican Alcoholics in Recuperation Association). AA has good relations with them. In 1963 another movement began: CRAMAC (Rehabilitation Centers of Mexican Alcoholics Association). In 1974 several groups called 24 Horas (24 Hours) started up, working to give lodging and food to chronic and poor alcoholics. Around 1980 a separatist movement was formed, called Sección Mexico (Mexican Section). It was begun by some former members of the General Service Office. In 1985 this movement caused the separation of eight service areas.

Mexico is celebrating its 50th Anniversary with great faith, as our members and groups are growing in numbers and in strength, experience, and hope. We are used to rowing against the current and in the war against alcoholism know that there are either a lot of battles to fight or a lot of bottles to drink.

Fernando Q.

Mexico City
| 5779|5779|2009-06-16 09:22:29|arun_shelar2007|World Service Meeting|
Can anybody give me link to find out WSM final
reports and for brief history of World Service
Meeting?

Arun
| 5780|5780|2009-06-16 12:30:08|Shakey1aa@aol.com|Archives workshop in Pennsylvania Aug. 8 2009|
There will be an Archives Workshop in
Elizabethtown, Pennsylvania on Saturday,
Aug. 8, 2009.

Many local and not so local Archives,
Archivists, AA Historians, AA History Lovers,
and those interested in learning more
about our history are invited to attend.

It starts at 9 AM and runs till the
afternoon. There is always room for
many more.

I will send more information as soon as
it becomes available.

Yours in Service,
Shakey Mike Gwirtz

(also going to National Archives
Workshop -- Sept. 24-27th, 2009
Woodland Hills, in the Los Angeles area
http://www.aanationalarchivesworkshop.com/ )
| 5781|5768|2009-06-16 12:35:22|J. Lobdell|Re: Rowland Hazard in New Mexico|
I believe $15.00 plus $5.00 postage and
handling, 52 pp, 8 1/2 x 11, numerous
illustrations of pottery.

- - - -

From: corafinch@yahoo.com
AAHL Message 5768
http://health.groups.yahoo.com/group/AAHistoryLovers/message/5768
>
> The latest issue of the Tularosa Basin
Historical Society magazine, devoted to Rowland
Hazard and his pottery factory, is now
available.
>
> The name of the magazine is the "Pioneer,"
and it is available from the Society, phone
number (575) 434-4438, email tbhs@zianet,
snail mail Tularosa Basin Historical Society,
1301 N. White Sands Blvd., Alamogordo NM, 88310.
>
>
| 5782|5782|2009-06-16 12:51:23|Shakey1aa@aol.com|Australian Archives publication|
A publication called "An Encyclopedia for
Alcoholics Anonymous" has been produced by the
Central Service Archives Department of AA
Service Office in New South Wales, Australia.

The Foreword by David W.(Penrith) states,
"This book is intended to bring together in
one place as much information, about the twelve
step program, its history, events, lore and
other information that may be of concern to
people that are interested with the Alcoholics
Anonymous philosophy. To record the people who
pioneered the concepts of the Fellowship (both
non-alcoholic and alcoholic) in the U.S.A. and
Australia."

I do not know the cost but the mailing address is:

NSW Central Service Office
127 Edwin St. North
Croydon, NSW, 2132
Australia

I have looked over the book and it is an
excellent history of A.A. 'Down Under.' My
good friend Ron C., Australian Archivist and
past Trustee, and David W., Co Archivist,
have put the A to Z history together so that
it is enjoyable for those new and old to AA
History.

The book is dedicated to "The Memory of
Lois Wilson and Anne Smith, whose Love and
Patience made the advent of Alcoholics Anonymous
Possible."

Many references to the letters of the Australian
AA Archives are included.

To those of you who do not know, the first
meeting of A.A. in Australia was October 16,
1946. Australian A.A. was also responsible,
along with a Philadelphian, Conor F. of
Philadelphia, Pennsylvia, for the beginnings
of AA in Europe: Ireland in 1946. Conor read
an article by Father Tom Dunlea in the
"Evening Mail" saying that AA was desperately
needed in Ireland. After being told "there
are no alcoholics in Ireland," Conor was
given a "Brit" by the name of Sackville M.
and was told by Dr. Moore of St. Patrick's
Hospital (via Eva Jennings, a non-alcoholic
social worker) that if he could get this man
sober he could get anyone sober.

Much thanks to A.A. in Australia for producing
a wonderful and interesting history of A.A.

Yours in Service,
Shakey Mike Gwirtz
Phila, PA. USA

- - - -

See Sackville M.'s story in the Big Book,
"The Career Officer" (2nd edition p. 523,
3rd edition p. 517). For a short bio, see:

http://www.a-1associates.com/westbalto/HISTORY_PAGE/Authors.htm
| 5783|5768|2009-06-16 13:24:51|J. Lobdell|Re: Rowland Hazard in New Mexico|
Did Rowland Hazard die sober?

So far as I know, there is no one alive who can answer that question from personal knowledge. His granddaughter in California was born in the last year of Rowland's life, after her own father's death; her mother, Rowland's daughter-in-law, died a few years ago. I have in any case been unable to get in touch with her. Rowland's surviving son Charles died in the 1990s -- his two other sons died in WW2, his daughter in 1954, her son (in any case born after his grandfather's death) was killed in Vietnam in 1967. Rowland's wife Helen survived him less than a year. Charles's son Rowland is, I believe, a doctor and teacher in Vermont, but even if he were contacted, I'm not at all sure he'd be able to help.

Rowland III never joined AA so far as I know. He died at his office in December 1945, as you know. Since there are some indications that Rowland may have used alcohol as a way of getting in touch with the Spirit World (as with his late friend Charles Aldrich in 1933-34), and since he lost one son in 1944 and one in 1945, I myself think it likely he would have used alcohol (but possibly something else, given the southwestern connection) to try to communicate with them before he died in December 1945 -- but that's only my supposition.

And in any case he might have been sober again, if only for a short while, when he died. I see no way of clearing the matter.

Of course, if the question is, did he stay sober after he went to Jung (in 1926-8), we know the answer is no. If it is, did he stay sober after his work with the Oxford Group and the Businessman's Committee and Sam Shoemaker, the answer is uncertain, but probably no.

But again, did he die sober? My guess is he hadn't had a drink for a while, but how long that while was, I have no way of knowing.

- - - -

> From: dolli@dr-rinecker.de
> Subject: Re: Rowland Hazard in New Mexico
>
> Hi, I would like to know if Roland died sober?
> I somehow heard that he died drunk and would
> like the matter cleared. Dolores
>

- - - -

Richard M. Dubiel, The Road to Fellowship
http://hindsfoot.org/kDub1.html
http://hindsfoot.org/kDub2.html

p. 66
"We do know that Hazard did not remain sober
throughout his life, and did drink again after
1934."

p. 78
"Hazard’s later years seem to have been
prosperous enough, although he never did join
Alcoholics Anonymous.*** In 1936 he became
a member of the Episcopal Church and remained
active in several of its organizations.
Throughout the latter part of his troubled
life, Hazard relied on the fellowship of the
Oxford Group (including activities such as
his work with Ebby Thatcher in 1934) to aid
and comfort him in his struggle with alcohol.
It was fellowship that helped him even toward
the end of his life, when he was being returned
to New York after his 1936 binge."

***Note 185, p. 162
"The only dark spot occurred in August
1936 when Rowland had a serious drinking
bout. A packet of correspondence of
Rowland’s brother Thomas documents the
binge in New Mexico and Rowland’s return
trip to New York, see Thomas P. Hazard
Papers, Series 2, Subseries 3: Rowland
Hazard III files, RIHS. Stattler cites
one letter that proposed enlisting the
aid of an Oxford Grouper, Shep C. [Shep
Cornell], to help Rowland."
| 5784|5784|2009-06-16 13:31:01|Patricia|History of AA in the Philippines|
Does anyone have an account of the history of
AA in the Philippines?

thanks
Patricia
| 5785|5779|2009-06-16 13:33:02|M.J. Johnson|Re: World Service Meeting|
An overview of WSM history is available here:

http://www.aa-intergroup.org/cpc/art_worldsvc.html

Not sure about the final reports...

- - - -

On Tue, Jun 16, 2009 at 4:04 AM, arun_shelar2007
<arun_shelar2007@yahoo.com>wrote:

> Can anybody give me link to find out WSM final
> reports and for brief history of World Service
> Meeting?
>
> Arun
>
| 5786|5761|2009-06-16 13:36:16|Cindy Miller|Re: African-American Participation in AA Meetings|
Louis R. was a very important figure in our Area 59 history. He
traveled the state in the early 60's--encouraging and facilitating
the process of setting up the state service structure. He travelled
with Ted Rothchild-who was then the Area delegate and Dick Caron.
(Dick's importance in Pennsylvania AA history is a whole other
story...perhaps Jared could chime in here! )

Lou became the Area 59 delegate for '66/'67, and was a personal
friend of Bill W. Mary, his widow, is still VERY active in Al-Anon,
and has 53 years, I believe (may be wrong on this one). Lou's son and grandson are also AA members.

I interviewed her in the late 90's, and she donated some of Lou's
papers and a tape of him speaking at the 16th Indiana State
Convention in April, 1968.

Some of the correspondence concerned a shameful
incident where the committee of a Delaware State
Convention (I think) wanted to deny a black
speaker .... And this was the late '60's. Louis
cited the 3rd Tradition -- the letters flew
back-and-forth, with the result that Louis did
end up speaking--but he was VERY hurt.

I passed these papers and tape on to the then Eastern PA Archivist,
but don't know where they are now.

Cindy Miller
Philadelphia, PA

- - - -

On Jun 15, 2009, at 4:36 PM, J. Lobdell wrote:
>
> Lou R., African-American, was elected Delegate
> from Eastern PA to the General Service Conference
> before 1970. His widow, Mary, may still be
> alive (she was a frequent and always welcomed
> Al-Anon speaker). The Archivist for Area 59 AA
> (Eastern Pennsylvania) might have information
> on Lou.
>
| 5787|5782|2009-06-18 10:39:18|Fiona Dodd|Re: Australian Archives publication|
Conor F was not "given a Brit by the name of
Sackville M."

Conor F was introduced to Richard P by Dr Moore.

Fiona
| 5788|5788|2009-06-18 11:00:14|nuevenueve@ymail.com|Fr. Pfau and Bill W. trip to Mexico|
Hello Group:

Is there any tracking or approximate working
schedule of Bill W. and Fr.Pfau's visit to
Mexico in 1948?

Thanks.

- - - -

A quick answer from Glenn C:

Fr. Pfau's autobiography (Prodigal Shepherd)
unfortunately gives no information at all of
where they went in Mexico.

A researcher could make notes on that section
of the book and probably narrow the time of
the trip down to the specific month, and
maybe even the part of the month, by process
of elimination -- i.e., it had to be after
certain events dated such-and-such (such
as Fr. Pfau's first AA talk in Texas) but
before certain other events dated such-and-such
(such as other talks which he gave later that
year).

We're talking about the first real vacation
that Fr. Pfau took (at the urging of his
sponsor Doherty Sheerin) after he got sober.
Fr. Pfau headed out to the west coast, took
a wrong turn in Texas, and ended up being
asked to speak in the AA meeting in the town
in Texas where he stopped, exhausted, for the
night. Fr. Pfau's talk was so successful,
that it was the start of his career speaking
to AA groups all over the U.S. and Canada.
He did finally make it to California on that
trip. That was where he met up with Bill W.,
and the two of them became good friends.

Past that point (establishing the date in
1948 more precisely) the next step would be to
check in the New York AA Archives, where there
may well be letters and documents talking about
where Bill W. was at that time in 1948.

So, can anybody in the group help us out?
Does anyone know about Bill W.'s travel schedule
during this period?
| 5789|5761|2009-06-18 11:02:01|J. Lobdell|Re: African-American Participation in AA Meetings|
Dick C. was the third Delegate from (Eastern) Pennsylvania, and while he is well-known in the field of rehabilitation and established his own rehab (which did not originally but now does bear his name), but I shall refer to him here as Dick C. His predecessors as Delegate, George R. of Jenkintown (chosen by Bill, I believe on the advice of John P. L., later Trustee 1957-61) and Aaron Burr B. of Bethlehem (chosen by Bill, I believe on the advice of Yev G.), were, as noted, chosen from the top down. Dick realized the importance of the 1954 Conference Action giving the right of election to what we now call the GSRs and in his mimeographed newsletter Chit Chat reminded the GSRs (then called GRs) of their right to choose the next Delegate, at a Meeting to be held at a place and time of his choosing (in Reading PA, his town, Nov 1954). He was duly elected, despite having (I believe) less than the recommended length of sobriety. At that time Bill W was still hopeful that the Area (as we now call it) centering on Harrisburg PA would be separated from (Eastern) Pennsylvania, centered on Philadelphia and containing Allentown-Bethlehem-Easton and Scranton-Wilkes-Barre. The new "Area" was apparently to comprise the seventeen current Districts in Eastern PA which were then in Area (we would call it District) 5 of the "State" of [Eastern] Pennsylvania (Western Pennsylvania was considered a separate "State"). But the Reading region would have been in the Harrisburg "Area" (as we now call it), and Dick wanted to be Delegate from the whole of (Eastern) Pennsylvania -- and he was, and Bill's desire for three Pennsylvania Areas goes unfulfilled to this day. Not only was Dick elected Delegate for 1955-56, but he was instrumental in the election of most of the delegates in the 1960s, including both Ted R. and Lou R. (and Paul O., who worked for him, and indeed just about every Delegate from Eastern PA until Lenore M. in 1971-2 -- I think those were her dates). Moreover, there are still active members of A.A. in Eastern PA who knew Dick C., including one who was once his sponsor. But of course Dick's also important for his rehab and his foundation. More later -- JL

> To: AAHistoryLovers@yahoogroups.com
> From: cm53@earthlink.net
> Date: Tue, 16 Jun 2009 09:00:05 -0400
> Subject: [AAHistoryLovers] Re: African-American Participation in AA Meetings
>
> Louis R. was a very important figure in our Area 59 history. He
> traveled the state in the early 60's--encouraging and facilitating
> the process of setting up the state service structure. He travelled
> with Ted Rothchild-who was then the Area delegate and Dick Caron.
> (Dick's importance in Pennsylvania AA history is a whole other
> story...perhaps Jared could chime in here! )
>
> Lou became the Area 59 delegate for '66/'67, and was a personal
> friend of Bill W. Mary, his widow, is still VERY active in Al-Anon,
> and has 53 years, I believe (may be wrong on this one). Lou's son and grandson are also AA members.
>
> I interviewed her in the late 90's, and she donated some of Lou's
> papers and a tape of him speaking at the 16th Indiana State
> Convention in April, 1968.
>
> Some of the correspondence concerned a shameful
> incident where the committee of a Delaware State
> Convention (I think) wanted to deny a black
> speaker .... And this was the late '60's. Louis
> cited the 3rd Tradition -- the letters flew
> back-and-forth, with the result that Louis did
> end up speaking--but he was VERY hurt.
>
> I passed these papers and tape on to the then Eastern PA Archivist,
> but don't know where they are now.
>
> Cindy Miller
> Philadelphia, PA
>
> - - - -
>
> On Jun 15, 2009, at 4:36 PM, J. Lobdell wrote:
> >
> > Lou R., African-American, was elected Delegate
> > from Eastern PA to the General Service Conference
> > before 1970. His widow, Mary, may still be
> > alive (she was a frequent and always welcomed
> > Al-Anon speaker). The Archivist for Area 59 AA
> > (Eastern Pennsylvania) might have information
> > on Lou.
> >
| 5790|5717|2009-06-21 09:58:28|Jim Brock|Re: Early AA meeting formats|
I recently heard a talk recorded at Cannes, France, Primary Purpose Group
(June 2003?) where an intro that was described as the 'original' AA preamble
was read.



"We are gathered here because we are faced with the fact that we are
powerless over alcohol. and unable to do anything about it without the help
of a power greater than ourselves."



I will transcribe it.



Jim B.

California Central Coast



From: AAHistoryLovers@yahoogroups.com
[mailto:AAHistoryLovers@yahoogroups.com] On Behalf Of victoria callaway
Sent: Thursday, May 21, 2009 8:14 PM
To: AAHistoryLovers@yahoogroups.com
Subject: [AAHistoryLovers] Early AA meeting formats








At our BB study tonite I was asked if I knew
anything about early AA meeting formats and
could I find out any info about them. Anyone
have any info on this?

thanks God bless
vicki







[Non-text portions of this message have been removed]
| 5791|5791|2009-06-21 22:28:29|Jon Markle|"People places things"|
Where does the concept of powerlessness over "people, places and
things" come from?

Hugs for the trudge.

Jon (Raleigh)
9/9/82

"The violets in the mountains have broken the rocks." (Tennessee
Williams)

"Hope is the feeling we have that the feeling we have is not
permanent." (M.McLaughlin)

"You know, I occasionally watch those preachers on the Christian TV
stations. I always think to myself: How can I believe your theology
when I can't believe your hair?" (Patricia Clarkson)






[Non-text portions of this message have been removed]
| 5792|5717|2009-06-21 22:28:34|rick tompkins|Re: Early AA meeting formats|
Over time I've read and heard that AA's earliest meeting formats varied
greatly but the intros, preambles, and readings were much shorter.

Before the Big Book, a prayer was usually spoken by one of the group's
members and then it went straight into discussion.

After the Big Book was in use in Chicago, the prayer format was replaced by
a short, silent Quiet Time---kinda simplified matters, didn't it?

I've found a compelling early 1940s "preamble" from the Peoria, Illinois
group that mixed the BB Preface and bits of links to God in it. It was an
entire page long Typed single-spaced) and took over five minutes to read out
loud.

I wonder just how many 'preambles' were used around AA groups before the
1947 AA Grapevine's suggested text (also derived from the Preface).

Probably dozens of them that were a kind of welcoming talk, with a few
reported here at our egroup (Texas' comes to mind).

Many groups read (and still read) from the first two pages of Chapter
Three's "More About Alcoholism" and it's been previously reported here at
AAhistorylovers that early California groups began the practice of reading
the Steps through '.if He were sought' from "How It Works" ---the same as
today. The "AA Thought For the Day" from the 24 Hours book stayed in use
since it was distributed nationally (late 1950s prevalence) and is still in
use here in Illinois at many meetings.

AAWS' "Daily Reflections" may have replaced the 24 Hrs. readings in
different parts of the country but it's unpredictable around here today for
either.

Did the General Service Conference approve the development of a second
"Daily Reflections" this year? That reading will eventually be added to the
pre-discussion mix.



I heard a longtimer, who attended meetings in the New York area in the
mid-1940s, share that the closed discussions were a kind of "check-in"
reporting time with members sharing on any particular issues of their day
(or their week). It was a kind of random sharing and there was always
encouragement from all for both the sober AAs and the newcomers when
relating to recovery. Members stuck to sharing experience and stayed away
from blatant advice. Fortunately this still happens today at meetings I
participate in, even when a meeting is topic-driven, speaker-led, or open to
random sharing.



And blessed we are as a Fellowship! No one ever seems to be a loss for words
to add to any meeting's discussion, right?



Also, the Lord's Prayer closed the earliest meetings around the U.S.---I see
and appreciate this as a 'best practice' that continues today.

Amusingly, and in my own sobriety, I've heard it said that "you're never
late to an AA meeting unless you miss the Lord's Prayer."

Rick, Illinois





From: AAHistoryLovers@yahoogroups.com
[mailto:AAHistoryLovers@yahoogroups.com] On Behalf Of Jim Brock
Sent: Saturday, June 20, 2009 1:15 PM
To: AAHistoryLovers@yahoogroups.com
Subject: RE: [AAHistoryLovers] Early AA meeting formats

I recently heard a talk recorded at Cannes, France, Primary Purpose Group
(June 2003?) where an intro that was described as the 'original' AA preamble
was read.
"We are gathered here because we are faced with the fact that we are
powerless over alcohol. and unable to do anything about it without the help
of a power greater than ourselves."
I will transcribe it.
Jim B.
California Central Coast

From: AAHistoryLovers@yahoogroups.com

[mailto:AAHistoryLovers@yahoogroups.com
] On Behalf Of victoria callaway
Sent: Thursday, May 21, 2009 8:14 PM
To: AAHistoryLovers@yahoogroups.com

Subject: [AAHistoryLovers] Early AA meeting formats
At our BB study tonite I was asked if I knew
anything about early AA meeting formats and
could I find out any info about them. Anyone
have any info on this?
thanks God bless
vicki





[Non-text portions of this message have been removed]
| 5793|5793|2009-06-22 10:19:20|lambchopp@gmail.com|Big Book writing time line|
I am a member of the primary Purpose group in Lake Villa IL. We would like to know if Bill Wilson wrote "Bills Story" after the first draft of the book or before?

Gratefully, Bill L
Antioch, IL
| 5794|5717|2009-06-22 10:19:25|Mike Barns|Re: Early AA meeting formats|
This sounds like the so-called "Texas Preamble" which opens:

Alcoholics Anonymous is a fellowship of men and women who share their
experience, strength and hope with each other that they may solve
their common problem and help others to recover from alcoholism.

We are gathered here because we are faced with the fact that we are
powerless over alcohol, and are unable to do anything about it
without the help of a Power greater than ourselves.

We feel each person's religious convictions, if any, are his own
affair, and the simple purpose of the program of AA is to show what
may be done to enlist the aid of a Power greater than ourselves,
regardless of what our individual conception of that Power may be.

Mike Barns


On Jun 22, 2009, at Jun 22, 2009 8:18 AM,
AAHistoryLovers@yahoogroups.com wrote:


> "We are gathered here because we are faced with the fact that we are
> powerless over alcohol. and unable to do anything about it without
> the help
> of a power greater than ourselves."
>
| 5795|5791|2009-06-22 10:20:05|johnlawlee@yahoo.com|Re: "People places things"|
    The cliche "people, places and things" comes from the Basic Text of Narcotics Anonymous, specifically page 15 of the Sixth Edition. It's not found in the AA literature, and it is contradictory to the AA message.  The NA Basic Text converts the
three pertinent ideas of the BIg Book to "three disturbing realizations."  The third "disturbing realization" is , "we can no longer blame people, places and things for our addiction." 
     The treatment industry has gotten ahold of the NA language and converted it to a claim that "we are [supposedly] powerless over people, places and things" or even worse, that "we should avoid people, places and things." 
     The  "people places things" cliche is absent from the basic literature of AA; more importantly, the cliche is contradictory to the AA message.  Page 102 of the Big Book assures us, "...any scheme...which proposes to shield the sick man from temptation is doomed...he usually winds up with a bigger explosion..."  The Big Book also indicates that we don't stay powerless over people. Page 132 of the AA basic text promises, "We have recovered, and been given the power to help others."  
     Nothing in the basic literature of AA says we're powerless.  The FIrst Step doesn't say we're powerless. It's in the past tense, The FIrst Step says that we WERE powerless, that we USED TO BE powerless [before taking all 12 Steps].  The Big Book further indicates that we don't stay powerless over people. Page 132 of the Big Book promises, "we have recovered and been the power to help others."   To claim that "we stay powerless" , or that "we'll always be powerless" is the exact opposite of the AA message.
love+service
John Lee
Pittsburgh--- On Sun, 6/21/09, Jon Markle <serenitylodge@mac.com> wrote:


From: Jon Markle <serenitylodge@mac.com>
Subject: [AAHistoryLovers] "People places things"
To: "AAHistoryLovers" <AAHistoryLovers@yahoogroups.com>
Date: Sunday, June 21, 2009, 9:45 PM








Where does the concept of powerlessness over "people, places and
things" come from?

Hugs for the trudge.

Jon (Raleigh)
9/9/82

"The violets in the mountains have broken the rocks." (Tennessee
Williams)

"Hope is the feeling we have that the feeling we have is not
permanent." (M.McLaughlin)

"You know, I occasionally watch those preachers on the Christian TV
stations. I always think to myself: How can I believe your theology
when I can't believe your hair?" (Patricia Clarkson)

[Non-text portions of this message have been removed]



















[Non-text portions of this message have been removed]
| 5796|5793|2009-06-22 22:20:48|barefootbill@optonline.net|Re: Big Book writing time line|
The first two chapters written for the Big Book were "There Is A Solution" (originally chapter 1) & "Bill's Story" (originally chapter 2). These were the only two chapters we had in the beginning & were the two chapters shown to Harpers Publishing before AA chose to publish the book themselves. These two chapters were probably written in late May or early June of 1938 & the rest of the BB chapters probably started being written in September 1938.

Just Love,
Barefoot Bill (from NJ) & Bill S. (from CT)




----- Original Message -----
From: lambchopp@gmail.com
Date: Monday, June 22, 2009 1:19 pm
Subject: [AAHistoryLovers] Big Book writing time line
To: AAHistoryLovers@yahoogroups.com

> I am a member of the primary Purpose group in Lake Villa IL. We
> would like to know if Bill Wilson wrote "Bills Story" after the
> first draft of the book or before?
>
> Gratefully, Bill L
> Antioch, IL
>
>


[Non-text portions of this message have been removed]
| 5797|5791|2009-06-22 22:20:55|James Flynn|Re: "People places things"|
The phrase can be found in the Al-Anon literature specifically the ODATT Daily Meditation Book.  It does not come from the much maligned treatment industry!
 
Sincerely, Jim F.

--- On Mon, 6/22/09, johnlawlee@yahoo.com <johnlawlee@yahoo.com> wrote:


From: johnlawlee@yahoo.com <johnlawlee@yahoo.com>
Subject: Re: [AAHistoryLovers] "People places things"
To: AAHistoryLovers@yahoogroups.com
Date: Monday, June 22, 2009, 7:20 AM









    The cliche "people, places and things" comes from the Basic Text of Narcotics Anonymous, specifically page 15 of the Sixth Edition. It's not found in the AA literature, and it is contradictory to the AA message.  The NA Basic Text converts the
three pertinent ideas of the BIg Book to "three disturbing realizations. "  The third "disturbing realization" is , "we can no longer blame people, places and things for our addiction." 
     The treatment industry has gotten ahold of the NA language and converted it to a claim that "we are [supposedly] powerless over people, places and things" or even worse, that "we should avoid people, places and things." 
     The  "people places things" cliche is absent from the basic literature of AA; more importantly, the cliche is contradictory to the AA message.  Page 102 of the Big Book assures us, "...any scheme...which proposes to shield the sick man from temptation is doomed...he usually winds up with a bigger explosion... "  The Big Book also indicates that we don't stay powerless over people. Page 132 of the AA basic text promises, "We have recovered, and been given the power to help others."  
     Nothing in the basic literature of AA says we're powerless.  The FIrst Step doesn't say we're powerless. It's in the past tense, The FIrst Step says that we WERE powerless, that we USED TO BE powerless [before taking all 12 Steps].  The Big Book further indicates that we don't stay powerless over people. Page 132 of the Big Book promises, "we have recovered and been the power to help others."   To claim that "we stay powerless" , or that "we'll always be powerless" is the exact opposite of the AA message.
love+service
John Lee
Pittsburgh-- - On Sun, 6/21/09, Jon Markle wrote:

From: Jon Markle
Subject: [AAHistoryLovers] "People places things"
To: "AAHistoryLovers"
Date: Sunday, June 21, 2009, 9:45 PM

Where does the concept of powerlessness over "people, places and
things" come from?

Hugs for the trudge.

Jon (Raleigh)
9/9/82

"The violets in the mountains have broken the rocks." (Tennessee
Williams)

"Hope is the feeling we have that the feeling we have is not
permanent." (M.McLaughlin)

"You know, I occasionally watch those preachers on the Christian TV
stations. I always think to myself: How can I believe your theology
when I can't believe your hair?" (Patricia Clarkson)

[Non-text portions of this message have been removed]

[Non-text portions of this message have been removed]



















[Non-text portions of this message have been removed]
| 5798|5791|2009-06-22 22:21:42|James Flynn|Re: "People places things"|
The notion that we are "powerless over people places and things" comes directly from Al-Anon and has nothing to do with avoiding anything. It is all about acceptance of other people's, things or situations as autonomous. A similiar concept promoted by Al-Anon is known as "the three C's."  That is I didn't cause it, I can't control it and I can't cure it.  It is the conclusion that one reaches when one aknowledges their limitations and finally understands that certain things have to be left in God's hands.  You could say it is the realization that I am not God and that pretending otherwise is just inviting another lesson in futility.  Basically it's about letting GO and letting God, rather than playing God.
 
Jim F.

--- On Mon, 6/22/09, johnlawlee@yahoo.com <johnlawlee@yahoo.com> wrote:


From: johnlawlee@yahoo.com <johnlawlee@yahoo.com>
Subject: Re: [AAHistoryLovers] "People places things"
To: AAHistoryLovers@yahoogroups.com
Date: Monday, June 22, 2009, 7:20 AM









    The cliche "people, places and things" comes from the Basic Text of Narcotics Anonymous, specifically page 15 of the Sixth Edition. It's not found in the AA literature, and it is contradictory to the AA message.  The NA Basic Text converts the
three pertinent ideas of the BIg Book to "three disturbing realizations. "  The third "disturbing realization" is , "we can no longer blame people, places and things for our addiction." 
     The treatment industry has gotten ahold of the NA language and converted it to a claim that "we are [supposedly] powerless over people, places and things" or even worse, that "we should avoid people, places and things." 
     The  "people places things" cliche is absent from the basic literature of AA; more importantly, the cliche is contradictory to the AA message.  Page 102 of the Big Book assures us, "...any scheme...which proposes to shield the sick man from temptation is doomed...he usually winds up with a bigger explosion... "  The Big Book also indicates that we don't stay powerless over people. Page 132 of the AA basic text promises, "We have recovered, and been given the power to help others."  
     Nothing in the basic literature of AA says we're powerless.  The FIrst Step doesn't say we're powerless. It's in the past tense, The FIrst Step says that we WERE powerless, that we USED TO BE powerless [before taking all 12 Steps].  The Big Book further indicates that we don't stay powerless over people. Page 132 of the Big Book promises, "we have recovered and been the power to help others."   To claim that "we stay powerless" , or that "we'll always be powerless" is the exact opposite of the AA message.
love+service
John Lee
Pittsburgh-- - On Sun, 6/21/09, Jon Markle wrote:

From: Jon Markle
Subject: [AAHistoryLovers] "People places things"
To: "AAHistoryLovers"
Date: Sunday, June 21, 2009, 9:45 PM

Where does the concept of powerlessness over "people, places and
things" come from?

Hugs for the trudge.

Jon (Raleigh)
9/9/82

"The violets in the mountains have broken the rocks." (Tennessee
Williams)

"Hope is the feeling we have that the feeling we have is not
permanent." (M.McLaughlin)

"You know, I occasionally watch those preachers on the Christian TV
stations. I always think to myself: How can I believe your theology
when I can't believe your hair?" (Patricia Clarkson)

[Non-text portions of this message have been removed]

[Non-text portions of this message have been removed]



















[Non-text portions of this message have been removed]
| 5799|5791|2009-06-22 22:21:49|Sally Brown|Re: "People places things"|
Has anyone checked the Al-Anon archives? Al-Anon is where I first heard "can't control people, places, and things" over 30 years ago, and where it's common in this area. I was somewhat surprised in fairly recent years to hear it suddenly being used in our local AA meetings. I just figured it was borrowed from Al-Anon. A fairly cursory look through Al-Anon's Big Book, How Al-Anon Works, and their meditation book, One Day At a Time, however, was not definitive.

Maybe someone on AAHistoryLovers is knowledgeable about our sister organization's archives.

Rev Sally Brown coauthor with David R Brown:
Board Certified Clinical Chaplain A Biography of Mrs. Marty Mann
United Church of Christ The First Lady of Alcoholics Anonymous

1470 Sand Hill Rd, 309 www.sallyanddavidbrown.com
Palo Alto, CA 94304
Phone/Fax: 650 325 5258

[Non-text portions of this message have been removed]
| 5800|5757|2009-06-22 22:22:01|allan_gengler|Re: History of sponsorship|
Even though SPONSORSHIP is not mentioned in the book Alcoholics Anonymous (The Big Book) I would suggest that sponsorship was the rule, from the beginning, and not something added later.

Bill called Ebby his sponsor until death, even though Ebby slipped a few times. But the chain of sponsorship starts with Rowland Hazard, who sponsored Shep Cornell and Cebra Graves, who sponsored Ebby, who sponsored Bill, who sponsored Bob who, together, sponsored Bill D., etc.

In "Dr. Bob and the Good Old Timers," it's clear that NO ONE just sauntered in off the streets and decided to join AA. Instead they were sponsored into the group FROM a hospital and wouldn't even attend a meeting unless they went through Dr. Bob's Upper Room treatment where they "made a surrender," often a key element missing from modern AA.

Also in that book it's described how the group got together and pooled their money to bus a guy in who "supposedly" was the first to get sober on JUST THE BOOK. When the bus arrived and a man, matching his description, didn't get off the bus, the group asked the bus driver. They were told of a guy under the seat drunk on his but. The group of sober drunks, of course, helped the drunk off and began to sponsor him.

I always thought that was interesting and have often wondered if it was truly possible to get sober ON THE BOOK ALONE. Even if you did, you would need to take the advice in A Vision For You and seek out drunks to form a fellowship, thus becoming a sponsor.

I think the real question is when did sponsorship become optional and how sober drunks stopped seeking to sponsor and waited for someone to ask them. Or even the notion of being told "you must get a sponsor," when did that start. Luckily and man decided to be my sponsor so I never got to make that misguided decision in the beginning.

--Al

--- In AAHistoryLovers@yahoogroups.com, Charlie C wrote:
>
>    I have been revisiting the "Little Red Book," a title discussed here at times, and was struck by the way it recommends doing one's 5th Step with a non-AA, e.g. a clergyman, doctor... In discussing the 8th Step, it mentions that one may want to refer to "older members" when unsure of how to proceed with amends. In neither place is a sponsor mentioned.
>  
>    My understanding is that the Little Red Book represents AA practice of the 1940s, in particular that developed by Dr. Bob. Is this correct?
>  
>    Most of all though, I am curious: when did sponsorship as we know it today become the norm? When did the tradition, suggested in the Big Book, of discussing one's 5th Step with an outsider become the exception, and using one's sponsor the rule? Are there any interviews with old timers or other records documenting this shift? Thanks, I learn so much from this group!
>
> Charlie C.
> IM = route20guy
>
| 5801|5791|2009-06-22 22:22:08|Carole Seddon|Re: "People places things"|
It is part of Al Anon for their first step, I believe.

Carole S

From: AAHistoryLovers@yahoogroups.com [mailto:AAHistoryLovers@yahoogroups.com] On Behalf Of johnlawlee@yahoo.com
Sent: Monday, June 22, 2009 10:20 AM
To: AAHistoryLovers@yahoogroups.com
Subject: Re: [AAHistoryLovers] "People places things"





The cliche "people, places and things" comes from the Basic Text of Narcotics Anonymous, specifically page 15 of the Sixth Edition. It's not found in the AA literature, and it is contradictory to the AA message. The NA Basic Text converts the
three pertinent ideas of the BIg Book to "three disturbing realizations." The third "disturbing realization" is , "we can no longer blame people, places and things for our addiction."
The treatment industry has gotten ahold of the NA language and converted it to a claim that "we are [supposedly] powerless over people, places and things" or even worse, that "we should avoid people, places and things."
The "people places things" cliche is absent from the basic literature of AA; more importantly, the cliche is contradictory to the AA message. Page 102 of the Big Book assures us, "...any scheme...which proposes to shield the sick man from temptation is doomed...he usually winds up with a bigger explosion..." The Big Book also indicates that we don't stay powerless over people. Page 132 of the AA basic text promises, "We have recovered, and been given the power to help others."
Nothing in the basic literature of AA says we're powerless. The FIrst Step doesn't say we're powerless. It's in